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 THE LIBRARY 
 
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 THE UNIVERSITY 
 
 OF CALIFORNIA 
 
 LOS ANGELES 
 
 

 

 
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 TO HER 
 
 ROYAL H I G H N E S S^ 
 
 M A DA M 
 
 ?^ 
 
 S the firft publick Exercife of my 
 FuiiaioH;, to which it pleafed the 
 good Providence of God to call me^ 
 brought along with it the Honour 
 of ferving Your Royal Highness^ 
 it will not, I hope, be thought 
 an unpardonable prefumption in me^ 
 to lay the following Translation at Your Feet, 
 
 a 2. ^ I., Am- 
 
 S0230S6
 
 iv; DEDICATION. 
 
 I A.\\ not ignorant, of how low a Rank Tranjla- 
 tmis are in the Rcpublick of Letters, when com- 
 pared with Originals which are the Refult of Ge- 
 nius and Invention ; nor am I infenfible of the 
 Unworthinefs of the Performance. But as the Mean- 
 nefs of the Prefent heightens the Honour of a fa- 
 vourable Reception, I can no otherwife underftand 
 Your ready Acceptance of it, than as a moll en- 
 <^aging Inftance of that Benignity and Condefcention, 
 which equally charm and oblige all about You ; and 
 which evidently incline You to countenance every 
 well-meant attempt, and even to think a bare Delire 
 of, and Endeavour after Merit, in fome fort merito- 
 rious. 
 
 As to our Author and his Work, the Name of 
 Lamy cannot, I prefume, be unknown to a Lady^ 
 who is as curious in Literature as She is eminent 
 in Station : And I am well aflured, that no At- 
 tempt to illuftrate, or explain the Sacred JVritingSy 
 can be unacceptable to a Princefs, whofe Example 
 and Conduft do honour, and promiie Proteftion to 
 that Part of the Chriftian Church, whofe Principles 
 and Practices are founded upon them ; and in whom, 
 a conftant and devout attendance on the publick 
 
 Offices
 
 DEDICATION. 
 
 Offices of Religion, and a frequent Participation of 
 one of its moll folemn Rites, together with the 
 Excrcife of fuch publick and private Bounties, as 
 leave no Calamity unpitied, no Objeft unrelieved, 
 are the genuine Effeds of a truly Chriftian Piety, 
 which muft needs be defirous of having thofe Foun- 
 tains of "Divine Wijdom and Knowledge opened to 
 others, of which She her Self has fo deeply tailed. 
 
 Not that this Defign of Fathf.r Lamy was only pious 
 and laudable in it felf, it has likewife, in the Opini- 
 of the Learned world, been fo happily executed 
 in the following Treatife, that it has always been 
 elleemed a Treafure. Upon which Account, as the 
 offering it to the Englijh Reader, cannot be dif- 
 pleafing ; it will be a further Recommendation of 
 the Work, that it is conveyed to him, under the 
 Patronage of fo great a Name. This will quicken 
 his Enquiries after it, and lead him back from the 
 Book it felf, to the illullrious Patronefs of it ; and 
 thereby render it doubly ufeful, in that it may 
 both teach him how to underlland the Scriptures, 
 and prefent to his View the Glory and Lovelinefs 
 of reducing them to Praflice. 
 
 That we may long enjoy the Happinels of fo 
 fliining an Example, and that Your Royal Highness 
 
 may
 
 vi. DEDICATION. 
 
 may, in Your Royal Father, Your Confort, Your 
 Self, and Your Defcendants, be ever a Bleffing and 
 Support to this Church and Nation, are. 
 
 Ma dam. 
 
 The fincere and daily 
 
 Pravers of Your 
 
 Royal Highness's 
 
 Moll Dutiful, and 
 
 Moll Obedient Servant, 
 
 . BUND r. 
 
 The
 
 VII. 
 
 The ^ U T H R' 
 
 PREFACE- 
 
 He Holy Scripture, fays S. Gregory, is as it 
 were a letter written by God to 7nan. And we ought 
 therefore, as he goes on, to read it with reverence, to 
 weigh attentively every word of it, and learn the will 
 of God, from God himfelf To defpife fo extraor- 
 dinary a blefling, were not a bare piece of negligence 
 only, it were a real crime. The reading and medi- 
 tating on the Scripture^ are, fays ^.Bernard, a character of predeftina- 
 tion-y JesusChrist having himfelf f aid. He that is of God, hearetb 
 God's words^. What can we read elfe that can be more agreeable than this 
 book ? There is no true andfalutary joy, fays S. Auflin, but that which 
 arifes from hope 5 that hope, moft efpecially, whofe objeB is the kingdo7n 
 of heaven. Now the myfteries of that kingdom are what the Scriptures 
 only difcover to us 5 they llicw us the way thither, and fill the heart with 
 innumerable fecret delights, whilft we walk in it : Agreeably to what 
 S. Taid fays^, that thr (high patience and comfort of the SciptureSj out 
 hope becomes more fteady and rcfolved. 
 
 'John viii. 47. 
 
 '' Rom. 15. 
 
 And
 
 Vlll. 
 
 The Authors 
 
 And what otiicr audy can be more neceflary for a Divine than this? 
 Tt is a lamentable crrour for men to amufe themfelves with ufeiefs know- 
 kd-c ; which yet is the errour of a great part of mankind. For, how 
 many are there even among thofe who have for fo many years applied 
 themfelves to the ftudy of divinity, whofc heads arc not rather filled with 
 vain and frivolous fchool difputes, than their hearts and minds nouriflied 
 with the truths of the Scripture? They think they have ferioudy ftudied it, 
 w hen they have thrown away fome intervals of their time, in (lightly run- 
 ning- over feme chapters of it. Truth is the end of all our ftudies; and yet 
 ^I know not by what fatality) we wander from the way which moft natu- 
 rally leads to it. 
 
 But in this we do not imitate the holy Fathers, from whom we have 
 received both the books of Scripture, and the true interpretation of them. 
 They did not leave the fountain, to have recourfe to the ftreams ; they drew 
 from the Scripture it felf thofe thundering arguments with which they van- 
 tjuirncd herefys and that heavenly food, wherewith they nouriflied the 
 church. Let a man read the Chryfojloms, the Gregories, the Bafils^ the 
 Ambrofes, the Jeromes, and the tl/£uftins, and he will fee, that thefe holy 
 doilors being wholly taken up with thisfludy, and having their minds filled 
 with the truths it infpires, always fpeak,^/^?<?/ the abundance of their hearts. 
 
 1 T is indeed a thing truly worthy of our compafTion, to fee men who are 
 
 already embaralled with an innumerable multitude of affairs, which divert 
 
 them from the fludy of the truth, for which they were made, throwing 
 
 away that little time they have left, in vain and ridiculous difputes. Hence 
 
 come xhcSophiJls of the fchoolsi for how can a man really call thofe ©/- 
 
 vines, who (o little know what i\\zScripture fays, or the Fathers or Councils 
 
 have determined, on any topick? And from hence Ukewife come the dc- 
 
 claimers, which fill our pulpits; for I think no man can give the quality of 
 
 preachers of the word of God, to thofe who quote it fo feldom. We find 
 
 them promifing in the beginning of their difcourfes, to explain the *5Vr/- 
 
 pturci but in the purfuit of them, they think of nothing but tickling the 
 
 ears and niinds of their auditors, with far-fetched thoughts and elegant ex- 
 
 preflions. Thus is the people deprived of folid nourifliment; thus do chri- 
 
 flians continue in ignorance of the knowledge of falvation. 
 
 Preachers arc the more inexcufable in negleding xhQ Scriptures, in 
 that they can no where find fo rich and inexhauftible a fund for their 
 
 pur-
 
 PREFACE. ix. 
 
 purpofCjCis there. All the foundations of true eloqucncc,extraordinary actions, 
 rich exprcllions, examples, comparifons, and figures^are found in them in great 
 abundance. We not only draw from thence found do6lrinc,we not only meet 
 with great variety of fubjeds in them, but we alfo find there all thofe or- 
 naments which give ftrength and dignity to a difcourfe. What manner 
 of inftrudion can be more clear, or more concife, than that of the Go- 
 fpil? What orator can equal the force and vehemence of the Trophets? 
 Who undcrftands better how to captivate the mind, and affcd: the heart, 
 than S. Tatd? Who can better give the elevation and fplcndour of poe- 
 try, to a difcourfe, than the Tfalmifts ? and in a word. What an admi- 
 rable crowd of fentences and maxims do we find in the books of Solomon ? 
 
 But it is in vain to extol the value, and urge the neccfllty of ftudy- 
 ing the Holy Scripturey to men who are affrighted at the leaft appearance of 
 labour, unlefs we can make this ftudy eafy for them. Which made me 
 cxtrad all that is neceflary in order to underftand it, from a great number 
 of books, which arc not to be found without difficulty, to be bou^^ht 
 without a great expence, or to be read without an immenfc labour. I 
 compofed Tables of thefe things, which prefent to the eye, at one view, 
 what is fcattered about in feveral volumes. But the very form of this work 
 laid me under a neccfllty of pafllng over a great many things, and of be- 
 ing very fhort in fpeaking to thofe which I did mention. Nevertheleis, 
 thefe Tables have their ufe and their value. 
 
 But having liad both more leifurc and more books, fince I publifhed 
 them, I have here undertaken a much more extenfive work, upon the 
 fame plan. I have given it another form 5 I have exceedingly enlarged it ; 
 and the reader may expect to find here, whatever can facilitate the under- 
 (landing of the Scripture-, or complcat an introdudion to it. 
 
 Salvation is of the Jews, fays Jesus Christ: It was to i^Abraham 
 IfaaCy and Jacob, that the promife of the MeJJiah was made. It was 
 from thefe patriarchs that he defcendcd; it was in Jndea that he was born 
 and wrought out the falvation of mankind. So that it is of the utmofl: 
 confequcnce, to be throughly acquainted with every thing that relates to 
 the Jews, if we would rightly undcrftand the Scripture. This people was 
 chofcn by God, to declare Jesus Christ to the world, who is typi 
 fied as well in what happened to the Jews, as in the Scriptures. He is rc- 
 prefentcd under the fliadows of the Lavj^ and foretold by riic Trophets^ 
 
 b ' When
 
 X. The A u T H OR s 
 
 When he appeared upon earth, the fccnc of his adions was Judea, he 
 lived among the Jcw.s converfed with them, fpake their language, and 
 followed their culloms. So that the knowledge of Judaifm is not only 
 nccellary for the Old Teftamcnty but alfo in order to the underftanding 
 of the 'Gofj>el, which relates the life of J esus Chr ist. The authors 
 of the Cicrcd books, like all other writers, take no care to explain par. 
 ticularly, the laws, cuftoms, and ceremonies of the Jews, and abundance 
 of other things which were fufficiently known to thofe who lived when 
 rhcy wrote. So that this is a piece of knowledge we muft borrow elfe- 
 where when we apply our felves to the reading of the Scr'tputres. 
 
 A N D this knowledge is what 1 have fought for, with all pofllble 
 care, in an infinite number of volumes. You will find in the ivr/? ^'tfr^ 
 of this work, the origin of the Jewifh nation 5 their hiftory, religion, and 
 facrificcs ; a defcription of the tabernacle, their temple, and their fyna. 
 liOi^ues j their feftivals, and whatever relates to the priefts and levites ; 
 their laws written and unwritten ; the form of their government, their 
 magiftrates, their different tribunals, their manner of adminiftring juftice^ 
 and punilhing criminals ; their cuftoms, as well religious as civil 5 their 
 pradices, as to their drefs, houfcs, marriages, and funerals; the different 
 feds which fprnng up among them ; their calendar, and their weights, 
 coins and mealurcs. 
 
 1 touch upon all thefe things, fuillcicntly to make them underftood, 
 but there are fome of them «vhich are not thoroughly explained. Had 
 1 faid all that could have been faid upon each of thefe heads, and fup- 
 ported what 1 faid with reafons and authorities, I fhouid have fallen into 
 the inconvenience which it was the defign of the work to avoid, 
 namely, that of an cxceiTivc length. My book would then have been 
 bif;ger than that which I undertake to render eafy j and confequently, it 
 would have been ufelefs to thofe who feek for fuch an introdudioa 
 TO open the way to it, as fhall not detain them long. If they who are 
 more curious, and have more leilure, would fearch farther into the bot- 
 tom of things, and be more perfedly acquainted with them, I fliall 
 here Ihcw them the fourccs from whence I have drawn what I have 
 laid, and where they may more throughly inform themfelves in it. 
 
 The two authors which after x\\z Holy Scripture give us the fulleft 
 accounts of what relates to the Jews, are Joftphm and Thilo. The 
 
 Talmtid
 
 V R E F AC E. xi. 
 
 Talmud is a work which contains all the traditions of the Tews 
 with the glollcs and commentaries of the mod famous Rabbins. It h 
 a large work, and is as it were the Ca'non-laiv of the ]ews. 7 he mofl 
 cflential part of it, which they call the Mifckna, is the text, which is 
 a fliort book enough, confidering the matters it contains. It explains in 
 few words, and in a good order, tl-.e Jewidi traditions, and contains 
 the refolution of feveral calcs ot conlcience. Some years llnce it was 
 tranflated into Latm, and printed in Hol'and, in {\^ volumes,- which 
 grew fo bulky, by means of tneir having added to it the commenta- 
 ries of two Jews, and the notes and diillrtations of feveral of our 
 learned men, upon fome particular treatilcs in it 5 but Maimonides has 
 made an excellent abridgment of all the Tahmid, in a book which 
 he calls, The ftrong hand. They who can read it, have no need of 
 any other book to inform them of thefe matters. Ncvcrthelefs, the au- 
 thors who have written upon them, have their ufe. I have made ulc 
 of them, and left riierefore I fliould rob them of the glory thcv de- 
 fcrve, it is but juft that I fliould fay fomething of them here. They 
 might be divided into three clafles ; xXxzFtrjt might contain thofe who ha\c 
 written upon the Hebrew language, who have made grammars of it, and 
 have made the text of the Scriptures, and of the Rabbins who ha^•c 
 explained it, eafy to be underftood : The Second fliould contain thole 
 who have commented upon, or tranflated any treatife of the Tal- 
 mud, or any of the works of the ancient, or modern Rabbins 5 and in 
 the Third I would place thofe aut|;iors who have written upon the hi- 
 •ftory, the government, the laws, or the religion of the Jews. Cut tJiis 
 enumeration of authors would be a fort of library, which I do not pre- 
 tend to make here ; 1 fliall only mention the moft famous authors, who, 
 if I may fo fpeak, opened the way to Hebraifm, and firft ran in it. 
 
 Sebajtian Munflerj^v^s the firft Chriftian who after Renclin applied 
 himlelf to theliuHy "of Hebrew and the Rabbms. Me compofed Tmani- 
 mar, and dictionaries, and tranflated fome Hebrew books. But Ra':mund 
 Martin, who was more ancient than they, had purfued the fame fludy, 
 as appears by his book, which is entituled, The ponyard of the faith. 
 Galatimts has almoft entirely copied it. In the beginning of the fTxteentli 
 centufy,''^^/// Riccius tranflated fome paflages of tlie Talmud. Afrer 
 this, this ftudy became falhionable, and the Tagnins and P^atubltiJTes 
 
 ^2 "ap-
 
 XI*. 
 
 The Author s 
 
 nppcaiuij Nvho were followed by Leo Jtidah, Fagius, Junius, Tre- 
 wellins, Ceridrard, and iylrias Montanus, who had the care of the im- 
 prcll'ion of rhc Polyglott Bible, svhich was printed hy Thilip the fecond 
 King of Spam, at C'lnl'jJtrp. And this K^lrias is the author of all the 
 pict^ccs and difll-rent treatiies with which this edition is enriched. 
 
 When this new field of learning was once opened, the learned 
 crowded into it in great numbers, to gather all the fruit it could pro- 
 duce. They who have moft diftinguifhed themfelves, are the Buxtorfs, 
 father and Ion, LEnipereur, Coccius, Schmidnis, John^ Henry-Otto, Va- 
 gcnfelim, Sennghamtus, and Termger. 
 
 iMaimonides has had tranflators of fome of his trcatifes ; which tran- 
 flators are, l\IJiiis, ForJtms;Pruiaux, Voifin, T>e Veil, and Karpfo. 
 ^jiiis. Nor have the other Rabbins been forgotten, Thilip of K^quin, 
 GaiuHin, Ulman, and Ritt angel, have given us feveral tranHations of 
 them. BnxtorJ's Great T>iBionary is a trcalure of Jewifh antiquities. 
 His trcatife On the fjnagogue is a compleat work, wherein you find all 
 the modern pradices of the Jews, by which their ancient cuftoms may 
 be jud^^cd of. His fon trode in his fteps. He wrote of the ark, of 
 the unleavened bread, of the wajhing of the hands, and of the Jewip 
 7narriages, and thefc trcatifes are full of excellent things. 
 
 But it is alfo of importance to know the policy of the Jews, that 
 
 is, their manner of government. And feveral authors have undertaken this 
 
 fubjecl, and written upon the form of the Jewifh government. Sigonius 
 
 wrote a treatife Upon the repnblick of the jews, which was printed fome 
 
 years fmce with John Nicholas's obfervations. Bertram w^rote upon 
 
 the fame fubjccl:, and his book was illuftrated by L'Empereur. Cuneus 
 
 and Menochius treated of the fame matter, and very lately Heidekker.. 
 
 Hottinger wrote upon the la-jos of the Hebrews ; and Spencer^ who. 
 
 pretended to derive the origin of the Jewifh ceremonies from Egypt, 
 
 has been learnedly refuted by Witfms^. Schuhard, Selden, Ltghtfoot, 
 
 Hoornebek, Hufms, Vitringa, Bratin'ms, Gomar, Oiitram, Gejerus, Bar- 
 
 tolocci, Henry Otto, and Voifin, compofed particular trcatifes, wherein we 
 
 find a thorough knowledge of whatever relates to the Jews. Leo of 
 
 Modena, v/rote of the rites of the Hebrews, in Italian. M. Simon tran- 
 
 fiatcd his book into French, and added to it fome learned ohfcjcvations 
 
 * A7td Lamy, throughoi. t hi lojk De Taternaculo, c5 <• 
 
 of
 
 P R E FJ C £. xiii, 
 
 of his own. And bcfidcs thcfc, there arc Icveral other learned EfigHJhj 
 ^utchj and German writers, whofe works I have read, but whole names 
 I have forgotten. We fee frcdi trcatifes appear every day upon thefc fub- 
 jeds. Bochart wrote a treatiic Upon the animals mentioned in Scripture, 
 which I have abridged in the third part of this work. H'lsfacred Gcogra. 
 phy was alfp of great fervice to me. Ribera gave the world a defcri- 
 ption of the tabernacle and temple. Villalpandus made a more exact 
 and more copious work upon the temple, to which he added a plan of 
 Jertifalemj and a treatife of meafurcs. I have received exceeding great 
 afiiftance from thefe works, as well as fromthofeof Serrarius :i\\d Bon- 
 freritis. Scaliger, GrotiuSy the two CapellufeSy Clopenbourgy and A'tin- 
 giuSy though they have not written exprefly on thcfe fubjecls, do yet 
 give a great deal of light to them in their works. 
 
 And whilft I am pointing out the fountains from whence I have 
 drawn what I have faid, that they who are dcfirous of knowing more 
 of thefe things, may there quench their thirft, I muft not forget the 
 ^i[iionaries that Uave been made upon the Bible. Of thefe, fome are 
 both for words and things, as is that of M. Simon^ which was printed 
 at Lyons by John Certe^ in two volumes in folio. That which Fiaccius 
 Illyriciis printed under the title of Cla-vis Scriptural or a Key to the Scripture . 
 is a didionary of the words of Scripture which he pretends to explain. 
 Edward Leigh publifhed an Hebrew and Greek diftionary, wherein he 
 has collected together the moft curious obfervations of the criticks upon* 
 the words of thefe two languages which are found in Scripture. The> 
 Bibliotheca of Ravanella^ is alfo a fort of dictionary of the Bible, in 
 three great volumes. 
 
 The work I here give the reader,^ is an cxtrad from thefe learned^ 
 authors J but I cannot without pleafure inform him at the fame time, 
 that many things which are here {lightly touched upon, will be ex- 
 plained at length in a work Upon the Temple^, which I have been long- 
 about. I there give all the reafons upon which I determine the value of 
 the Jewifh money and meafures, as well long-meafures as thole of 
 capacity. The tabernacle will be there defcribed, with all its rich or- . 
 naments. There will be an ample defcdption of the city of Jerufaleyn- 
 of the Temple built by Solomon, ic-built by Ztirubbabel, after it had bcca; 
 
 a i. e. The book J De Tdcrnacuh, &:c. 
 
 dcftroycd
 
 >:iv 
 
 The Author s 
 
 dcftioyx:a by the Bubylonums, then adorned by the y^^/fj/i-^.^w/, andlaflly, 
 enlarged by Herod, after whole death it received its utmoft perfedion a 
 few years before its final ruin. 1 explain in that work, every thing that 
 concerns the facrifices, and fcHivals, and all the calendar ; fo that what I 
 here lay in this, is only an ciVay and sketch of this great work. The 
 treatifc I have made Upon the pafjover and the Commentary, I have gi- 
 ven upon the harmony of the Gofpels, are full of rational dificrtations 
 upon the pradices and cuftoms of the Jews. I have there fufficiently 
 explained their manner of meafuring time, and of reckoning their months 
 and years 5 1 have there given an cxad defcription of Jndea, and of all 
 the land of Ipratd, with a new map of it. But I don't undertake to 
 give a perfea knowledge of things here; the defign of this prefent 
 work is only to give a taft of all thofe things in general, which it is 
 at lead necelVary we fliould have Ibme idea of 
 
 1 N a word, this is but an Introdticiion. It is divided into three books. 
 The ¥irft contains an account of the things relating to the Jews,the know- 
 ledge of which renders the Bible eafy to be underftood. The Second 
 relates ro the Bible it fclf, its original text, its different tranflations, 
 Ortgen\ verfions, the criticilm of the Mafforites, the invention of the 
 points, the different forts of the Hebrew charaders, and the idioms of 
 the holy language. 
 
 All thclc things have been already treated on in the Trolegomena, 
 to the Eri(rlifi Tolyglott. And we have alfo feveral excellent books 
 upon this lubjedr, as xhcTrolegomena of Serrarius, Bonfreritts, and Du 
 Tin. Both catholicks and proteftants have largely treated on them : It 
 is one of the points in controverfy between us j we put fome "books 
 in the facred canon, which they rejed. 
 
 With regard to thofe books which they receive as well as wc, 
 Heidegger's Enchiridion is fliort, and very exad. Bellarmine and the 
 other controverfial writers treat of all the queftions that can be flarted 
 upon this lubjed j in what language each book was written i who wrote 
 it; who tranllated it, and when; what then happened, what was their 
 genius i and what the proprieties of each language. 
 
 Several of the authors I have named, have alfo written large volumes 
 upon thcfe fubjcds. There is a Barefoot Carmelite^ who promifed the 
 
 publick
 
 PREFACE. XV. 
 
 publick twelve volumes in folio. It is now fome years fince he printed 
 four of them. 
 
 But to compleat the idea here given of this Jntrodit^fion, I mufl: 
 add, that I have put into the Third part of it, a particular account of fe- 
 veral things which may be called foreign to the Scr'tpiires, but which are 
 ufeful to be known, if we would underftand it : Such are the crrours 
 of the pagans, their idols, their falfe gods, and feveral of their cuftoms. 
 The Scripture often fpeaks of them, and does in fome fort fuppofc the 
 knowledge of them. 
 
 And with all thefe alllftanccs, it is yet farther neceffary, that we 
 fhould underftand Hebrew, if we would perfedly underftand the Scri- 
 ptures, This was the original language in which thefe divine books were 
 written. It has a force and energy which the verfions cannot come up- 
 to. If any thing could fupply the want of knowing it, it would be 
 the number of the verfions. The different turns the interpreters give it, 
 and the different expreflions they make ufc of, fhew the force of the 
 words which they tranflatc. It is my hearty defire, Dear Reader, that this 
 work may be of fome alllftance to you; that fo being charmed with the 
 pleafures which the Scriptures give, you may be able to cry out with 
 S. Auftiriy Let thy writings, O my God, be my chafi delights, 
 
 God having given me health, and feveral new books having appeared 
 upon this fubjed:, within thefe ten years, fince the former edition Of 
 this work was publifhed in French^, I have been thereby enabled to re. 
 vife this work, and to alter it in fo many places, that I may fay, it b, 
 in the prefent edition'' new-caft, and almoft a new- work. 
 
 ^ Anno i6<)'). ^ Anno ijo^. 
 
 The Eficl of the Author's Preface,
 
 XVI. 
 
 The Translator's 
 
 The T RJ N S LJ T R's 
 
 PREFACE- 
 
 Ffer li'hat our Author himfelf has f aid of the defign of the 
 follon'ing Introdudion, and the four ces from whence he 
 dre'-ji' it i 1 think it necejfary to give fome account of 
 my endea'vonrs to do jufiice to him, and improve in 
 fome meafure the fame defgn, in the prefent Tran- 
 flation of it. 
 
 The Additions, for the mofi part, are taken from our Author's 
 o'jim v:ork^ Dc Tabernaculo Foederis, 6cc. and confifi of fuch parts
 
 "PR E F A C E. xvil 
 
 9f it as give a new light to fome dark and very difficult paffag^s of Scri- 
 pture -, and of fuch as feme d molt naturally to fall ijuitPin the defign 
 of this Introduction. / have inferted them in the body of the text, be- • 
 t'ljueen tJio crotchets, thm, [ '] to dtfiinguifo them from the original j 
 and the Read.r will all along find them referred to the books and pl.ues 
 from whence they were taken. 
 
 T'/^^ Additional Plates are, (befides the pFontifpiecc) numbers 3, 4, 8, 
 9, TO, II, 12, 15, 17, 22, 23, 24 and 25 j which are no lefs ne- 
 ceffary in order to explain the work, than ornamental; whereas a gr.at 
 part of thofe in the French Edition, are^ if not trifling, of very Ittle ufe, 
 like thofe plates of animals which I here give as a fpccim n of them. In 
 thofe relating to the coins, ^rQ\a\-^xs, and mc:ii\xics of the a .cients, their 
 redutiions to the Englifh are taken fromT>r. ArbuthnotV Tables j bcth be- 
 caufe that gentleman is thought to be very exa6i in lois cal.ulatio.is, and be- 
 caufe they more nearly anfwer to the French of our author, than a-'iy Englilh 
 / have fe en. But left the reader, who is unacquainted with z/;^ French 
 weights and meafires, flooidd be likewife defirous of knozi g the eXcB 
 amount of his r^ dubious in Englifh, / tho ght it not imp-oper to add fuch 
 Notes to the two lajl chapters of the fiift book, {which treat cf thefe 
 things) as fhew the difference between thm. 
 
 The Notes in general are defigned, either to contain fuch explanations of 
 
 fcripture as appeared ufeful, and yet could fiot be well inf rted i.i the 
 
 body of the work -, to explain difficult pa If ages of the text -, to recJify 
 
 miflakes ; to refer the Reader to other books, where Le will find tlofe 
 
 fub]e6ls treated on rnore at large, which are here only tra funt^y tn n- 
 
 tioned ; to give him the opinions of fuch authors as are mojl famous for Sl ri- 
 
 pture learning, among us, as Mede, Prideaux and others, in cafes wher. in 
 
 they differ from Pcrc Lamy ; or laftly, to direct him to thof paffai^^i s of 
 
 Scripture {which are very 7nany) and other a-itho^s, which cur aU: hor has 
 
 only quoted in general, without any reference to the places from whence 
 
 they are taken, 
 
 Kyis to the tranflation, / have taken the liberty of changing the chro- 
 nology of the fccond chapter of the firft book, from years of the world to 
 
 c years
 
 xviii. The Translator's 
 
 years before Chrift i the latter being the moft eafy, and moft approved 
 method of computing. Here ixje have only to add the prefent Year of 
 - Chrift to the date of a?iy fa£fy and the produ^ will give us the diflance 
 of that faH: from the prefent time 5 the knowing which is the great end 
 of Chronology. The books by which I have dire^ed my felf in this change, 
 tfr^ iV/r. MardialV Tabulae ChronologicjE, or where theywere not minute 
 en'iugh, the celebrated Connexion, &c. of the prefent learned Dean of 
 Norwich. 
 
 In the paffdges of Scripture which are quoted by our Author, [who al- 
 ways quotes from the Vulgate) / have always followed /^^Englifh tran- 
 llation, though different from the Vulgate, in cafes where no fire fs is 
 laid upon that difference. But in cafes where the force of any obfer- 
 vation or criticifm {which very often happens') depends upon the difference 
 betiveen the7n^ I thought my felf obliged to tranflate the Yv\\^2itQ, and di- 
 flinguifh the fe paff ages ^ Vulg, or Vulgate; and fometimes to give the 
 difference of the Englifh in the adjoyning note. 
 
 In the I, 2, 3, and zth chapters of the third book, which treat of the 
 Idols, Animals, Plants, and Difeafes mentioned in Scripture, I have taken 
 the liberty of tranppofing the paragraphs^ in order to place them in an al- 
 phabetical order, according to the Englifh na7nes •■> and I have ufed the 
 fame freedom with fome paff ages of the fccond chapter of the firft book, to 
 recti f\ thereby fome mijtakes in time ; as I likewife have^ viith a para- 
 graph or two, of the eighth chapter of the firfl: book, and of the former 
 part of the firft chapter of the third book, for the fake of method and order. 
 
 Id the 142 and ^71 Pages, two paffages are omitted^ becaufe they re- 
 late to the do^rines of the facrifice of the mafs, and Extreme Undion; 
 and at the fame time, lefl I JJooidd feem to injure our i^utkor in fo 
 tender a point as tkefe matters in controverfy may be thought to be, I have 
 given r^^ French tranflator's words at the bottom of thofe pages. But in 
 the laft chapter, which relates to his method of reading the Scriptures, 
 there are fevcral paff ages which are neither tranfated, nor given in tie 
 French ^ becaufe they only contain fuch reafuns for this method, as are 
 drawn from t-he Miflal, or Breviary, and fuch as therefore could neither be 
 of any weight or ufe to thofe for whofn this tranflation is defigned; nor 
 
 are 
 
 I
 
 T R E FA C E. XIX. 
 
 are they, I conceive, of fo tender a nature as to make the mofl zealous 
 think the omijjion of them an injury to the Author. And thenfors I here 
 mention only thofe reafons for this method of reading the Scriptures, "^'htch 
 are general y and arife from the books of Scriptive themfehes-, and which 
 way be equally applied to the cnftoms and pra&ifs of the Church of 
 England, to which they are accommodated. 
 
 I have only one thing more to add, whofe novelty or fiigtilarity, if 
 not its weight, muft excufe the mentio7nng it. It relates to our Author's 
 plan and elevation of SolomonV Temple, Oahich differs from thofe of 
 Tofephus, the book Middorh, ^r, Prideaux and\i\\2\'c^2iV\(Xui>)anditfei?7!s 
 to carry at leafi the force of a ftrong probability in favour of it. It is 
 this j that the RevK Mr. Long, who is lately returned from Fort S. George 
 in the Eaft-Indies, affures me, and gives m,e leave to declare to the world 
 from h'lm, that the Gentoufe, {a people in the Eaft, who froju their 
 cufioms and other circumflances are, by the mofl judicious., believed to 
 be the defendants of thofe of the Jewifh ten tribes, who never re- 
 turned from the Babylonifh captivity') have a temple at Chillembrum, 
 
 near Poito Novo, on the coafl of Coromandel, which they call ZuU- 
 manV Temple 5 that they refort to it with the fame devotion as the 
 Jews formerly did to that of Jerufalemj and that it is divided into 
 courts in the fame manner as Pere Lamy V is, and is built much after 
 the fame plan which is here given. It were needlefs to obferve, that 
 thefe Plans of the Temple are curious and difficult, the nature of tie 
 thing implies it 5 and therefore, without pre fuming to determine of wh(. t 
 force the proofs are, by which the different opinions are fitpponed, 1 
 (hall leave it to every Reader to judge for himfilf both of the force 
 of what IS here faid, and of all the proofs which our Author himfelf 
 gives of his opinion. Only in juflice to him, I could not forbear men- 
 tioning this, which with me has its weight-, and I could wifi 710 
 determination 77t'ght be made concerning his opinion in this cafe, with 
 out confuting his book Dc Tabernaculo, &c. where he gives his rea^ 
 fans for his opinion at large, which coidd not poffibly be done in fa 
 fmall a compafs, as a part of one chapter of this book. 
 
 c 2 
 
 / can-
 
 XX. 
 
 The Translator s, &^c. 
 
 I cannot tetter ccnclude this Preface, than as he himfclf concludes 
 his iclt.r to the FrciKh tiaiiilator of this work, God grant, y^j he9 
 Thar xhcSacr.Yi Jf'rit:hgSy (lovely as they are) may meet with that degree 
 of atTcclion which they defcrve; That men may now apply themfelvcs 
 to the lludy of them, fince they can do it with fo much eafe and plea. 
 I'urc; That thev may lay afide that vain curioiity which leads them in- 
 duVcrently to the reading of all forts of books; That they may grow 
 weary of tholc falfe and dangerous pleafures which they take in mul- 
 ti.Lidcs of wicked treatifes; And that they may have a taft for thofe de- 
 lights and comforts which the Sacnd Vohmes ever afford to thofe who 
 read them with a fpirit of piety and devotion. 
 
 A T A-
 
 XXL 
 
 
 i:>a>i 
 
 i:^: 
 
 
 TABLE 
 
 O F T H E 
 
 CHAPTERS 
 
 Contained in this BOOK. 
 
 Chap. 
 
 ■A 
 
 BOOK I. 
 
 General account of the Hehrewi ', 
 their origin, their namety their di- 
 vift 071 into tribes and faviilies -J He- 
 hreius by birth, and Hebrews by conver- 
 sion, p. I. 
 2. The hiftory of the Hebreivs divided i?2to its 
 federal ages. p. 14. 
 2 . A (^Jort vi^-V) of the 'whole 'world. A par- 
 ticular view of the holy laitd. p. 48. 
 4. 0/ holy places -J of the temple, the taber- 
 7iacle-) andthe fynagogues. p. yo. 
 0/ the different ways of meafuring time, in 
 uje among the Hebrews ; their hours, days, 
 weeks, mo^iths, years, and jubilee, p. 103. 
 Of the fefivals of the Jews. p. 128. 
 of their facrifces:y their dijjcrevt hi?ids, and 
 their different ceremonies j of their oblations, 
 gifts, fir jl-fr Kits, aJid tenths. p. 138. 
 8. Of the minifers of the temple, the priefls, 
 J^evites, Nazarites, Rechabiies, and Pro- 
 phets, p. 153. 
 <;. OJ the Jcwif} doEhors, fe[is, and fcbif-is. 
 
 P 1^7- 
 Tec Jcwif) confejf'-m of faith :^ fame par - 
 
 -ildJar obfervaiices in their religion, p. 181. 
 
 Of the republick of the Jews, and of the 
 
 iUfferent fovcreigJis who gover'iiedit. p. 192. 
 
 10. 
 
 11 
 
 Chap. 
 
 12. Of the civil adrnmi fir ai ion of the republick 
 of the Hebrews-.^ of their differ ejit tribunals -.^ 
 of the for 7n of their judicial proceedings -.^ and 
 of their puntfhments of criminals. p. ipp. 
 
 13. The differ e7it laws of the Hebrews U7ider 
 Noah, Abraham, ^»^Mofcs. p. 217. 
 
 14. Of the Jewt(lj cufloms, as well anci:nt as 
 modern, which relate to civil life. p. 23 3. 
 
 15. 0/ the weights arid coins which are metiti- 
 onedifi holy Scripture. p. 243. 
 
 iG. Of the long-meafures, diflaiices of roads , 
 and the differejit meafures for grain, wine, 
 mid oyl, ufed by the ancimts. P- 255. 
 
 BOOK II. 
 
 1. C\^ f^^ ^i^''<^ in general, and of the num- 
 ^^ ber of the carmiical books. p 265". 
 
 2. Of the divifion of the facred books , arid 
 the different ways of dividing them\ of 
 the great and leffer feiiions; of the divi- 
 fon of them i:ito chapter and verfe. p. 2 8 r . 
 
 3. IVho were the authors of the facred books, 
 and when they were written. p. 285. 
 
 4. hi what language e.i(h book of the holy Scri- 
 ptures was written:^ of what authority it 
 has b:en in the Church j and of the ca-novi— 
 cat books. p. 291. 
 
 C 3 50/
 
 XXII. 
 
 Table of Contents. 
 
 5. Of the Helrevj tongue, irhich is the origi- 
 7i.il text of fov.e of the facrcd books ^ the 
 a7itiqu!t)\7tid propriety of it. p. 300. 
 
 C. The pur: ty of the Hebrew text., its autho- 
 rtt) : Of the Maffbrttes ; the care they took 
 to prefcrve the text :, their vianver of ex- 
 pLitniTig ;/; itud ivhat the Maffora and 
 Cab aid are. p- 317- 
 
 7. Of the Greek verfovs of thefcriptures iJuLich 
 i.ere made frofn the Hebrew^ particular\y of 
 that of the LXX. 'which is the vwji fajnoiis 
 
 of them. 
 
 p. 328 
 
 10 
 
 II 
 
 12 
 
 8. Of the ancient Latin 'verfions of the Btble ; 
 particularly the Tu/gate. p. 3^5. 
 
 9. Of the Samaritan pentateuch, the Chaldee 
 paraphrafcs, a)td other verfions. P-342. 
 
 Of the moft famous editions of the Bi- 
 ble, p. 348. 
 Of the different fenfes pf the holy Scriptures ^ 
 rules for interpreting them. p. 354. 
 
 Of the interpreters of the Scriptures, their 
 'works, and the principal editions that have 
 been of them. Of the different methods 
 they follow tn interpreting the holy Scri- 
 ptures. P- 3^4- 
 BOOK III. 
 
 1. T^HE defgn of this book. It treats of 
 
 ■*■ things -which may be called foreign 1 
 the Scripture., but -which ferve to clear it up ; 
 as is do7ie by -what is here j aid of the falje 
 gods, of idolatry, and of the names of the 
 falfe gods. Tloe devil -would have the honours, 
 titles and Jiames, -which belong only to God, 
 attributed to himfef. p. 3 70 
 
 2. Of the ajiimals -which are mentioned in 
 Scripture, and here. 
 
 Of animals in general. p. ^p^. 
 
 Of domeftick four-footed ariimals. p. 395. 
 
 Of -wild beaps. p, 599, 
 
 Of four-footed oviparous animals. P- 4^4- 
 
 0/ birds 'which the lavj permitted to be eat- 
 
 en. 
 
 p. 404 
 
 Of unclean birds. 
 
 p. 407 
 
 Of ferpents. 
 
 p. 410. 
 
 Of infiiis. 
 
 P'4i3 
 
 Of -water -animals. 
 
 p. 415. 
 
 Of dubious aftd fabulous animals. 
 
 p. 417. 
 
 3. of the herbs, grain, pulfe, trees, and plants, 
 
 -which are mentio7iedin Scripture. p. 420. 
 
 4 Of precioM jloTi^s in general. ' p. 434. 
 
 Of pearls. p. 442. 
 
 5. Of the heavens, earth, metals, fpices, food, 
 graiii, bread, meats, halits, houfes, ana 
 furniture. p. 445. 
 
 And particularly. 
 
 Of metals. p. 447. 
 
 of habits. p. 449. 
 
 Of meats., of bread, the manner of grindirig corn, 
 of making meal, of making dough and baking 
 it. p. 453. 
 
 Offpices. p. 456. 
 
 Of houfes and furniture. p. 458. 
 
 6. Of the difeafes mentioned inScripture. p. 459. 
 
 7. of the theaters, fports in uje among the 
 Gentiles, combats, different bodily-exercifes, 
 the re-wards propofed for the viSiors in themy 
 and the military difcipli7ie of the ancients, 
 to -which the facred -writers allude. p. 468. 
 
 8. An explanation of feveral names, the kno-w- 
 ledge of -whofe etymologies is jieceffary for un- 
 der ft a'nding the Scriptures. P-475' 
 
 9. The manner of dividing the holy Scriptures fb 
 as that they may be all re ad in a year. p. 493. 
 
 10. A ne-w 'method for difpofmg of the feveral 
 parts of the holy Scriptures in fuch a majmer 
 as that they may all be read in the fp ace of 
 a year, a?id -witb inof convenience and ad- 
 vantage, p. 49^ 
 
 End of the Contents, 
 
 A L I S T
 
 XXlll. 
 
 A S^t. ^ it ^ S^ :^ ^^:- ^-t jS- ^ c^ P^ S^^ :^ S^^ ^ A ^^ i^ ^> ^ 
 
 A 
 
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 Right Rev. the Lord Billiop of S. Afaph. 
 Right Hon. the Coun. Dow. of Antrim. 
 Right Hon. the Countels of Arran. 
 Sir Robert Abdy, Baronet. 
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 Ktv.John Addenbrooke, M.A. Fellow of C/<7r?- 
 
 hally Cambridge. 
 All-fouh College Library, Oxoji. 
 Mr. Albin. 
 
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 Mrs. Archer. 
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 David AudJIejf, Efq; 
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 B. 
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 College, and Profeflbr of Natural Philofo- 
 
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 and Plantation.^, 
 Hon. James Bertie, Efq,- 
 Hon. Mrs. Bourchier 
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 Rev. Mr. Arch-deacon Benfon. 
 
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 Rev. Dr. Berryman. 
 
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 the King. 
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 S. B. Baldafarij. 
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 Mrs. A?me Barrivgton. 
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 Mrs. Mary Berry. 
 
 Rev. Mr. Heury Biggs, Fellow of Wtnchefer. 
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 Mr. Bint. 
 
 John Birkhead) Efq; 
 
 Mr. Wil^
 
 XXIV. 
 
 A LIST of the 
 
 Mr. lytHatu Bourni: 
 
 Rev. miliam Bojciy M. A. 
 
 Mrs. Bojer. 
 
 LjiLrence BraJdov, Efq^ 
 
 Rev. Hwry Bradley, M. A. Rector of /U^w/;/, 
 
 L,tucoln-jhtre. 
 Mrs. Bri'cd'm. 
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 College, Oxon. 
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 Oxon. 
 Mrs. E. Bucknall. 
 Mrs. -^. Bucknall. 
 Mr. 7 B////. 
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 Rev. Djw/t-/ Burjlet/h M. A. Chaplain to the 
 
 Right Hon. the Earl of Ejpx. 
 Lilly Butler ) B. A. of C.C. C.C. 
 
 C. 
 TV/f Oft Rev. his Grace the Arch-bifliop of 
 "*■'-■■ Canterbury. 
 Right Rev. the Bifliop of Chefler. 
 Ri^ht Rev. the BiflTop of Cbichefier. 
 Ri£;ht Rev. the Bifliop of Coventry and Litchfield. 
 R'.ghc Hon. the Vicounrefs Chetiey. 
 Hon. Mrs. Cart-v^right, Maid of Honour. 
 Hon. Mrs. CkamberLim. 
 Hon. Lady Anne Coiirtenay. 
 Sir Daytiel Carol, Baronet. 
 Sir Thomas Clarke, Member of Parliament for 
 
 Hertford. 
 Sir Cl:77icnt Cotterel. 
 Lady Cro'v:ley. 
 Rev. Dr. Clark, Redor of S. James's Wefi- 
 
 minfier. 
 Rev. Dr. Clayton, Fellow of T/wy)- CoW.Dubtm. 
 Daniel Cajnpbell, Efq; Member of Parliament 
 
 for the City of Ghfcoiu. 
 Mr. Gilbert Campbell. 
 Mr. IVilliam Cano7i. 
 Rev. Ed-jjard Capper, M. A. 
 
 Capper, Efqj 
 Mrs. Carr. 
 
 Kcv. Robert Car tiuright, M. A- 
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 lege, Gxo>i. 
 Rev. .Mr. C.iflk, Fellow of C. C.C.C. 
 Rev. Alexa.d:r Chalimrs, M. A. 
 
 Rev. Mr. Chamhers. 
 
 Mr. iVilliavt Chajicelkur. 
 
 Mr. Safnuel Chandler. 
 
 Rev. Mr. Richard Chenevix. 
 
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 Mrs. Croiuley. 
 
 D. 
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 Right Rev. William Lord Bifhop of Derrv, 
 
 Ireland. 
 Right Rev. Francis Lord Bilhop of Doiuw and 
 
 Right Hon. Catharine Countefs Dowager of 
 D07iegall. 
 
 Rev. Dr. Datufon, Vicar of Nciy Windfor, Berks. 
 
 Hon. Mrs. Dawfon. 
 
 Hon. and Rev. Dawjiey, M. A. 
 
 Rev. Dr. Donne. 
 
 Rev. Dr. Dujijter, Prebend of Sarrnn. 
 
 Rev. Thomas Daniell, M. A. of the County of 
 Derry, Ireland. 
 
 Rev. Mr. George Daiujon. 
 
 Rev. Mr. Dec hair of S. PauVs, London. 
 
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 Shore ditch. 
 
 Rev. Mr. Denifon, Fellow of Univerftty Col- 
 lege, O.xon. 
 
 Rev. Mr. Derham, Canon of Windfor, and 
 F. R S. 
 
 Mrs. Deveaux. 
 
 James
 
 SUBSCRIBERS. 
 
 XXV. 
 
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 c. c. c. c. 
 
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 Mr. Jofeph Dunning. 
 
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 E. 
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 Rev. Mr. Edgeley. 
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 houfe, Cambridge. 
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 F. 
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 A N
 
 A N 
 
 IN 
 
 T Pv O D U C T I O N 
 
 TO THE 
 
 HOLY SCRIPTURE S: 
 
 Book I. 
 
 thi 
 
 ir 
 
 C H A P. I. 
 
 A general account of the Hebrews ,• thetr or'tgin j 
 
 names j the'tr clivifion into trtbes^ and families. Hebrews 
 hy birth, and Hebrews by converfion. 
 
 Y clcflgn, in this wori<;, is to give an cxad account if^s defer. 
 g of every thing which paflcd among the Hebrews, and ;[y^,4 
 which it pleafed God to make ufe of, as a prckidc to 
 the incarnation of Jesus Christ. God had form- 
 ed this people, only that they might be ajigure of 
 that which his Son was one day to gather togctlicr 
 upon earth, namely, the Chrifl ians. So that their 
 hiftory is very different from that of other nations. The cfiabhlliment 
 
 B of
 
 2 ^ jin Introduction to Book I, 
 
 of their rcpiiblick, their laws, cuftoms, ceremonies, and facrifices, are full 
 of myftcries, which refer to Jesus Christ. St. Taul himfclf tells us, 
 that nothint; happened to the Hebrews but ^ for enfimples iX.\\:,x. is, that even 
 the moft minute events of their hiftory, were To far from having been the 
 cffed: of chance, as to have been regulated by the order of God, and to 
 have had relation to what was afterwards to come to pafs. And in or- 
 der therefore to a perfcd underftanding of the Scriptures, it is abfolutely 
 necellary that we fhonid be very well acquainted with fo fingular a people. 
 This was the motive that induced me to draw up a hiftory of it j and 
 the difterent chapters of this book, are as fo many different lines, which 
 when united may give us a picture of it. 
 
 There were two forts of Hebrews. I. Hebrews by birth. And II. He- 
 brews by converfion. 
 
 I. In the former, we fhall confider three things, i. Their origin. 2. Their 
 different names. And, 3. The order and divifion of their tribes or families. 
 rhe origin j ^ jj^j. Hcbrcws dcfccndcd fromcy,^^w,whom the Scriptures call the firft oi: 
 HeVeijs. the children of AW/j. 1^ ^r/'/:?.'7AW his fon begat J"^////^ ; from iS'^/^/j dcfccn- 
 dcd Hekr ; from He5er Teleg ; from Teleg Ragan, or Rett i from Re^i 
 Serug, who was the father of Nahor ; and from Nahor Ternh the father 
 of Abraham. This patriarch had a fon by Hagar his handmaid, called ^ . 
 IJhmaelj whom he "^ circumcifed with all his houfe. But IJJjmael was 
 not the child of promife 5 that blefling was referved for ^ IfaaCy whom 
 God gave him in his old age, when he was an hundred years old, 
 and Sarah his wife ninety. It was from this child, whofe birth was fo 
 miraculous, that God promifed to raife up to him that happy pofterity, 
 which fhould be as the fund on the fea-fhore for multitude ^ 5 and on ac- 
 count of which it was, that this patriarch, who was firft called Abraniy 
 had his name changed to that of Abraham^ which fignifies, s the father of 
 many nations. 
 
 .^ Ifaac had two fons, Efaii and Jacob. Efau was the firft- born, and was 
 iirnamed Edom, that is, the red, from the time that the prefllire of his hun- 
 ger, and his defire of eating a mefs of r^^ pottage, which y^<r^^ his younger 
 brother had prepared for himfelf, made him purchafe it at the price of his 
 
 » I Cor. X. II ^ Gen. xi. 12. cum fequentib. ' Gen. xvi. 15. ^ Gen. xvii. 23. 
 
 ' Gen. xxi. 2. ^ Jof. xi. 4. ^ Gen. xvii. 5. ^ Gen. xxv. 
 
 bktli-
 
 Chap. I. the Holy Scriptures. o 
 
 birth-right, which Jacob got from him by this means ' (as will be fhewn here- 
 after) and with it '^ his father's blelling, becoming thereby both eldeft, and the 
 heir. Jacob had twelve fons, who were the fathers of this people, whom God 
 chofeand ^^ honoured with his covenant, and the promifes of the Meffiah. 
 
 It is therefore from thefe three patriarchs, jointly confidcred, that the 
 Hebrews derive their origin. For it would not be fufficient to fay, that 
 Abraham was their head, becaufe he was fo of the IfimaeiiteSy as well as 
 them. Nor is it fufficient to call Ifaac their father, becaufe he was like- 
 wife the father of the Edomites j and this is the rcaibn, why the Scrip- 
 tures always mention Abraham^ Ifaac, and Jacob, as oft as they fpeak of 
 the fathers of the Hebrews. 
 
 2. T H E Hebrews have had feveral names. 
 
 (i) That of Hebrews was given them from Heber, from whom they Their df^ 
 defcended, and whofe language they fpoke. Unlefs it be rather faid, ^^^^"^ 
 which perhaps is moft probable, that this word figniiies aftranger, from 
 the Hebrew word Havar, which fignifies to pafs over -, becaufe Ahra- ^^^^f'^^- 
 ham, when God commanded him to go out of Chaldea, pajfed over the 
 Euphrates, in order to come into the land of Canaan '^. '"*- » ; ■ " T '^ 
 
 (2) They were called Ifraelites, from Jacob, who was firnamed 7/r<«?/y;«. 
 Ifrael, which fignifies //r^?/^<?r than God-, a firname with which he was 
 honoured, juft after his wreftling, which is defcribed in Gentfis ''. The 
 Hebrews were diftinguifhed by this name from the pcflerity of EfaUy 
 
 who having been iirnamed Edom, his pofterity were called Edomites. 
 
 (3) They had the name of Jews, which they derived from the >i,-j. 
 tribe of Judah, for three reafons ; becaufe their kings were of that tribe ; 
 becaufe the Mejjlas was to be born of it 5 and becaufe that tribe returned 
 from Babylon ' entire, and in a very flourifliing condition under the con- 
 dud of Zorobabel. The tribe of Benjamin s had been almoft extinguifli- 
 
 ed in the war, which the other tribes had made with it ; and the ten nibes 
 which had made the fchifm, and which Shalmanefer h carried away into 
 captivity, never returnYi. So that, being either entirely deftroyed, or dif- 
 perfed, the tribe of Jtidah was the only one of all the Hebrew nation, 
 
 a H?7i- f^ZWprophane, Heb. xii. iG. for thus felling h}s birthright, becaufe th prif hood ('u:bkh 
 he prophaned by jetting no greater a 'value upo7i it) ^jjas then annexed to the primoz^cmture, Lamy 
 deXabernacuJo, lib. t,. c. 8. §. i. b Gen. xxvii. cGen. xxix, tf«^ xxx. <^Qen. xh andyiii. 
 
 Uen. xxxii. t Ezra viii. g Judg. xx. ^ 2 Kings xvii. 
 
 ^ 2 which
 
 A ^An Introdu6lion to Book I. 
 
 which remained, and which could be looked on as any confidciable pco« 
 pic : tl.cy ol" the other tribes, which were not dcflroyed, mixed with the 
 tiibcef JuJahy and loicing their own names, were all called y^iiX 
 Tfv !•- i>k (4) They were called, tie people of Gocl. The reafon of whidi 
 "^ ^'^'^- ojorious appellation, was this. Immediately after yf<^^7//s fall, God in his 
 mercy promifed him a deliverer, who fliould reflore him. The Jews 
 call him the M( /Juu, the Greeks the Chriff, that is, the anointed 5 becaufe 
 it was cnQomary to confecrate thofe, who had been called to any great 
 employment, by anointing them. God likewife chofe. for himfelf a pe- 
 culiar people, among whom he declared what he defigned to bring about, 
 by this reiiorer of mankind. And it pleafed his wdfdom to fufpend this 
 rclloration of human nature for the (pace of four thoufand years, that 
 this long expectation, and all the miracles which fhould be wrought a- 
 mong this chofcn people, might prepare men for receiving the Mejfiasy 
 turn their minds towards him, and make them earncfily defirous of him. 
 Now this chofen people were the Hebrews. God entrufted them with his 
 law, and by the different things which happened to them, as well as 
 by their ceremonies, pointed out all thofe things, which were infallibly 
 one day to come to pafs. On the account of which, it is, that they had 
 the glorious name of the people of Cod. The other nations of the earth 
 are called in Hebrew Goimy in Greek eOra, that is, Gtntiks. 
 The He- It was likewife necelTary, that this people of God fhould be diftinguifned 
 tiu^ut'bfd fi'O^'^'i Others, by fome particular mark 5 which mark was at the lame time 
 frovjctlxr zn exprefhve charader of another people, who were to be more nearly 
 ^cinunntr t>ound to God by the heart, than by the flefh, and who were to become 
 *•»• more confiderable for thofe fpiritual gifts, which God would in a very 
 
 fenfible and abundant manner, pour out upon them. The Jewifh people 
 being, I fay, a type, it was necelTary that they fliould carry in their flefh 
 the mark of that which they reprefented j which mark wascircumcifion. This 
 on the one hand diftinguilhed the Hebrews from other nations, fo that 
 they gloried in calling themfelves the circumciftd, and gave other nations the 
 name of the uncirctimcifed by way of contempt : and on the other, the 
 very ad of it pointed out the perfed purity of the chriftians, who 
 ought to cut off from them every vain defire of the flelli, and llifle and 
 fubdue every fhamcful pallion. Abraham was the fidt, to whom the law 
 
 of
 
 Chap. I. the Holy Scriptures. 5 
 
 of circumcifion was given, both for himfclf and his pofterlty. It was tb.e 
 fcal of the covenant which God made with this patriarch ; and it could 
 not be performed without tlic fpilling of blood, which though it might 
 ferve to appeafe the wrath of God, could yet have no virtue in itfclf, but 
 what it derived from the blood of Jesus Christ, \A\\q\\ was typify ed by it. 
 
 All the time the Hebrews were wandring in the defcrts of Arabia^ \vhydr~ 
 circumcifion was not pradis'd. Por which Omaus gives two reafons. "'^"^^f'^^ 
 
 *• i:jas not 
 
 One, that being obliged to decamp often, the weaknefs of thofe \\\\o cbferved 
 had been nev/ly circumcifed, would have extreamly embaranfcd them 5 and ^^'^J 
 the other, that this mark of diftindion was not necefiary in a defcrt, 
 where there was no other nation, with whom the people of God could 
 intermix. But to this it may be objeded, that circumcifion was not 
 barely an external mark of diftindion to the Jews, but likewife a lacred 
 ceremony, which brought a great many graces with it, to thofe who re- 
 ceived i:. And how can it be probabie then, that Alofes fhould have 
 deprived thofe Hebrews of thefe graces, who having been born in that 
 time,Tiould alfo have died in the defert ? To which our author anfwers,that the 
 Scripture does indeed fay, that there were but two of all them, who came 
 out of the land of Egypt, that entered into the land of promife, but 
 it does not exprcfsly declare that any one of thofe, who had been born in 
 the defert, had died in it. It was to thefe Hebrews, who had been born 
 in the willdernefs, that that general circumcifion related, which Jofhua 
 by the commandment of God performed, after they had paflfed over yor- 
 dan. Which commandment of God was in thefe words % Circiimctfe 
 again the children of Ifrael the fecond time : and this expre (lion was by St. 
 Jerom thought a very difficult one. For, fays he, if we underftand it 
 literally, it cannot be true 5 a man once circumcifed, can never have this 
 ceremony performed upon him a fecond time. And this difficulty made 
 him have recourfe to allegory. He underftood by this Iccond circumcifL 
 on, a fpiritual circumcifion, which was to be made wiih the knife of the 
 Gofpel J but the Scripture explains it felf. It declares, that it was only the 
 children of thofe who came out of Egypt y that were then circumciied . 
 and this fecond circumcifion was therefore only the renewal of it, af- 
 ter it had been unobfcrved ever fmce their departure from Egypt. Be- 
 
 a Jof. y. 2. 
 
 fidcs;
 
 6 An Introduclion to Book L 
 
 fides, CuniCus only fpcaks by way of conjcfture, when he fays, that of 
 all tholb who were born in the wildcrncfs, there was not one who died 
 in it. And if it be thought more probable that fome did die there, we 
 niLift JLidt^e of them who died without being circumcifed, as we do of 
 thofc who died before it was eilablidicd ; and the fame muft be thought of 
 thofe children, who died before the eighth day. The modern Jews are 
 indeed of another opinion. They think circumcifion fo neceflhry, that 
 they circumcife children who die before the eighth day, even in their 
 cofTins. But it is an extravagant fuperftition. 
 Thecighth T o this we may add the reafon, why the eighth day was appointed 
 poLtHfor ^^^ circumcifion. Some pretend, that this law is founded upon the rela- 
 cncHr,ic:fi. tion that the eighth day has to the eighth age of the world, in which 
 **• the dead ihali rife. But nothing can be more low and forced than fuch 
 
 allegories as thefe. It is as eafy to find them out, as it is dangerous to 
 fearch after them. T hey who ule themfelves to them, thereby accuftom 
 them (elves to fubftitute pretended myftcries inftead of the true reafons of 
 things, and very often content themfelves with vain fubtleties. But it 
 is better to have lefs ingenuity and more folidity. The true reafon then 
 of this law, is this. As animals are in a very weak condition at their 
 birth, and are at firft, if I may ib fpeak, in a ftate between fomething 
 and nothing, they are not thought to be perfcd animals till the eighth 
 day, before which their ftate is fo difagreable, as to be ihocking to the 
 fcnfcs. Which is the reafon why God, who can be pleafed with no- 
 thing that is either impcrfed or polluted, forbad the offering up of fuch, 
 in lacrifice to him. For which there is an exprcfs law in Leviticus. 
 " When a bullock, or a Jlocep, or a goat is brought forth, then it jhall 
 be fe-ven days under the dam, and from the eighth day and thenceforth it 
 fhall be accepted for an o-jfering made by fire unto the Lord. Now 
 circumcifion being a fort of facrifice, in which children are offered up to 
 God, it was neceflary that the fame law fhould be obferved with re- 
 gard to them, as was prefcribed for other animals. The eighth day was 
 alio fo abfolutely fixed for circumcifion, that it could neither be perfor- 
 med before nor after it. Even the fabbath it felf, if it proved the eighth 
 day, was not exempted from this ceremony, as our bicfled Lord obfervcs 
 
 a Lev. xxii. 37. 
 
 in
 
 Chap. L the Holy Scriptures. 7 
 
 in the Gofpel % notwithftanding that all manner of work was To ftridly 
 forbidden on ir. Which was not bccaufe the number ci2;ht has fome- 
 thing myflcrious in it ; it was, becaufe it was necellary that fome day 
 or other fliould be fixed. If it had been left to the choice of the parents to have 
 done as their fancies led them, many of them might have deferred circumci- 
 iing their children at all, and circumcifion might at length have been en- 
 tii-ely negleded. 
 
 But, as Cunaits goes on, it was but juft, that the figures of the Old ^'^-'^«^^^ 
 Teflament, which pointed out tloe McJJia^, fhould dif^ippear at his coming, "hc'ai^^ 
 as the fliadows fly at the approach of light. And therefore circumcifion ''•^^^^■/^• 
 has now lofl its force, and is become ufelefs. The heathens, who be- 
 Heved in Jesus Christ, were not obliged to receive it, and the Jews 
 who had received it, were not thereby excluded out of the church of 
 God. Which St. ?*<2/// formally determines, in his tirft epiftle to the Co- 
 rinthians : " Is any fnan called to the faith, fays he, being circumcifid ? 
 let him not become uncircumcifed. Is any called in tmcirctimciuon ? let 
 htm not kcome circumcifed. Circumcifion is nothings and tmcircumcifwn 
 is fiothing j bttt the keeping of the commandments of God. 
 
 For there were fome chriflians in the apofUes time, who that they 
 might the more perfedly renounce Judaifm, which they had left, effaced 
 the very marks of circumcifion. This was a rciinement upon religion, 
 which St. 'Paul thought deferved his cenfure. But it was no new thin^^ a- 
 mong the jews. Jofphtts reports that fome wicked men, havin^r, in 
 the time of king iyl.it lochils, abandoned their religion, asked that prince's 
 leave to build a place for publick exercifes in Jerufalem, that they mi<^ht 
 fight naked as the Greeks did ; and that in order to refemble them the 
 m.ore perfefily, they took away the marks of circumcifion. And the au- 
 thor of the books of the ' Maccabees fays the lame thing. After which 
 it is furprizing, xh2it St, Jerotn fhould look upon this as impofiible, and 
 fhould therefore explain that paflage of St. Taul of celibacy and marriaf^c. 
 His interpretation of it is this ; If iz'hen you have been called and have 
 believed J you are circumcifed^ that isj unmarried, do not affe^ to appear 
 uncircumciftd, that is to fav, do not marry, and entangle the liberty of 
 circumcifion and continence in the broils of marriage, /Indif on the con-- 
 
 ajohnvii.22. ^ I Cor. vii. 18. c I Mac. i. iC. 
 
 trary
 
 8 yln Introdu61ion to Book I. 
 
 trary you are not circumcifid, do not become circiimcifd 5 that is to fay, 
 '•jutre you in a married flat e '•ji'hen you believed, do not look on the faith 
 as a reafon for a divorce ; that is rather a nutive to you to live in 
 peace. It is not ncccllnry, in order to confute this opinion of St. Je- 
 ro?n, to produce the authorities of the moft famous phyficians, who fay 
 that the marks of circumcifion may be taken away j the authorities of 
 the Scriptures and JofiphnSj fufficient'y prove the contrary. We come now 
 3. To the divifion of the Hebrews into tribes and families. 
 The eiivi- The Hcbrcws wcrc divided into twelve tribes, according to the num- 
 fwnofthe i^^j, ^j? j.|^^, ^Qj^j Qf Jacob. God refervedto himfelf the pofterity o^ Levi, 
 hito tribes and confccrated them to the fervice of his altars. So that, that could 
 and f ami- ^^^ propcrly bc reckoned among the twelve tribes 5 but then Ephraim^ 
 and Manafeh, the two fons of Jofeph, made two different tribes, which 
 thereby fupplied the place of it. The tribe of Levi was divided into 
 three families, which derived their names and origin from the three Tons 
 of Levi. From Gerfhon came the Gerfhonites ; from Kohath, the Ko- 
 hathites 5 from Merari, the Merarites. Kohath the fecond fon of Le- 
 vi, had A?nram the father of Aaron and Mofes ; the latter of which was 
 the governour and lawgiver of the Hebrews, the former their high-prieft. 
 %^siron had four Tons, Nadab, i^?ihu, Eleazar, and Ithamar. After 
 the death of the two former, the priefthood remained with the two others ; 
 whofe pofterity '2)^^'/^ ^ divided into twenty four clafles,who performed the 
 offices of the priefthood weekly, in their turns. Sixteen of thefc claflcs were 
 in tlie family of Eleazar 5 whofe names and order were as follows : 
 
 1. Jehoiarib, 5. Malchijah, 9. Jejhuah, 13. Hupp ah. 
 
 2. yedaiah. 6. Mija'mim. 10. Shecaniah. 14. Jefoebeah. 
 
 3. Harim. 7. Hakkoz. 11. Eliafiib. 15. Bilgah, 
 
 4. Seorim^ 8. K^ihijah. 12. Jakim. 16. Immer. 
 
 So that there were but eight in the family of Ithamar^ viz. 
 
 17. Hezir. 19. Tethahiah. 21. Jachin. 23. T>elaiah. 
 
 18. i^phfes. 20. ^ Jehezekel, 2 2» GamuL 24. MaaziaL 
 
 a I Chron. xxiv. ^ OrEzechid. 
 
 I'H E
 
 Chap. L the Holy Scriptures, n 
 
 The other tribes were divided into different families, in the fame man- 
 ner, and their names were thefc ; 
 
 The tribe of Reuben had four famihes j the Hanochites, the Tal- 
 luites, the HefroniteSj the Carynites. 
 
 The tribe of Simeon had five ; the Nemiielites, the Ja7ninites, the 
 JachiniteSy the Zarhttes-, the Shanlites. 
 
 The tribe of Gad had feven ; the Zepkonites, the Haggitcs, the 
 Shanites^ the Oznites^ the Erites, the Arodites, the Are lit es. 
 
 The tribe of Judah had five ; the Shelanites, the 'Pharzitesj the 
 Zar kites, the Hefroyiites, the Hamidites. 
 
 The tribe of Ijfachar had four ; the Tolaites, the T unites ^ the 
 Jajhubites^ the Shimronites. 
 
 The tribe of Zebulun had three ; the Sardites, the Elonites, the 
 Jahleelites. 
 
 The tribe of Manaffeh had fix 5 the Macbirites^ the Gtleadites^ 
 the JeezeriteSj the Helekites, the Afrielites^ the Shechemites \ 
 
 The tribe of Ephraim had four 5 the Shithalhites, the Bachrites, 
 the TahaniteSy the Eranites, 
 
 The tribe of Benjamin had fix 5 the Belaites, the AJIobelites, the 
 Ahiramites, the Shuphamites ^\ the Ardites^ the Naamites, 
 
 The tribe of 'Z)^?;^ had but one ; the Shiihamites. 
 
 The tribe of y^cT had five i the Jimnites, the Jefuites, the ^^-. 
 rz/f^x, the Heberites, the Malchielites. 
 
 The tribe of Naphtali had four 5 the Jahzeelites, the Gunites, 
 the Jezerites, the Shillemites. 
 
 II. Hitherto wc have fpoken only of the Hebrews by birth, 7-^.^,^^. 
 
 who defccnded from i^fbrakam, and belonc^ed to one of the tribes ? rent forts 
 
 if tip 
 whence it was, that they were better cfleemed among the Jews, than /rcu-/ 
 
 thofe who had been born Gentiles, and had embraced Judaifm. For thus 
 
 we find St. 'PW urging it, as a matter of merit among the Jews, that 
 
 he was born a Jew. I was, fays he, circumcifed the eighth day, of the 
 
 ftock of Ifrael, of the tribe of Benjamin, an Hebrew of the Hebrews, 
 
 as touching the law, a Tharifee ^, The fecond fort of Hebrews we men- 
 
 * Addto thefe the^tvcciAzxr.Q.'i, ^,7*^ //;^ Hepherite?, l^oth of the tribe of Mm2i^th, Num. x.vvi. 
 3Z. ^ Add here before the Ardices, ?/:>(? Huphamiccs> Ibid. V. 39. c phil. iii. y. 
 
 C tioned.
 
 10 Jn Introdudlion to Book! 
 
 tioncd, were fuch as were Gentiles by birth, but had embraced the Jew- 
 
 ifh rcliL^ion. 
 
 None were excluded from receiving Judaifrnj^ut Eunuchs. All ftran- 
 gers were received into it, whenever they thought fit to fubmitto its laws, 
 or at lead to the principal of them 5 for thefe profelytes (that is to fay, 
 ^ Jtrangers) were of two forts. Some were called 'Profelytes of habita- 
 ^lyttof tion \ others Trofelytes of juftice. The former had only their dwelling 
 habitatr ^r habitation among the Jews, and did not engage themfelves to an en- 
 ""' tire obfcrvance of the law. But they were neverthclefs obliged to keep 
 
 the labbath, and what the Talmudifts call the precepts of Noah, that is, 
 what God commanded Noah to obferve, namely, not to worfhip idols, 
 and to abftain from blood ; together with fome other commandments 
 which he gave liim, and of which we fhall fpeak more particularly in 
 another place. For the Jews were far from fuffering t\\^ ft ranger s,' ^\\o 
 dwelled among them, to live without laws. All which Mamontdes 
 explains in his treatife of a profelyte \ What, fays he, is a profelyte of 
 habitation ? He is one who engages to renounce idolatry, and obferve the 
 commandments, 'Uihich "jcere given to the children of Noah 5 but neither 
 is circumctfed, nor baptized. He is called a proselyte of habita- 
 tion, becaufe vae are permitted to give fitch a one an habitation among 
 the children of Ifrael, and he is received as a religious Gentile. He adds. 
 Whoever engages to keep the commandments of Noah, and is ex- 
 aB in his obfervance of them, has a right to the rewards of a future 
 flate. And the Jews were forbidden to fufFer any Gentile to live among 
 them, who did not fubmit to the obfervance of thefe precepts : as we 
 learn from the fame author. We are obliged, fays he, to kill all the Gen- 
 tiles^ vuho refufe to keep the commandments of Noah, if they are in our 
 power. It is only to us, who are the inheritance of Jacob, and to 
 thofd of any other nation^ who will become profelytes, that Mofes has 
 given the law. For it is faid, there fhall be no difference between the 
 profelytes and you. And therefore as to the law, let him embrace it that 
 will y we force no body to it : but as for the commandments of Noah^ 
 Mofes our mafter, who was taught by God himfelf has commanded us 
 
 a 'sr^iffviKVTni. ^ Or Pfofelytes of the gate, hecatffe permitted to live luithin their gateSjVnd. 
 Con. Ft. .11 lib. 5. t Chap. 2. 
 
 to
 
 Chap. I. the Holy Scriptures. x i 
 
 to force all thofe who Jhall come into the world, to obfer^ve them, and 
 to kill all thofe who Jhall refufe to keep them. He who receives them, 
 is called a Profelyte of habitation, and mufl engage himfelf to do fo, tn 
 the pe fence of three learned per fans. 
 
 The fccond fort of converted Hebrews, were called Troftlytes of juf- ^Jr°H!^J 
 tice. They were fo called, becaufe they embraced the whole law of Mo- 
 feSy and engaged themfclves to live holily and juftly. And they therefore 
 had the rank and privileges of natural Jews. Of this fort was Achior ■, 
 who, as the Scripture exprelTcs it, was joined to the people of God. And 
 it is of them that we are to underfcand thofe words of our bleiled 
 Saviour in the Gofpel, Te compzfs fa and land to make one pro- 
 felyte ''. 
 
 I N order to become a proflyte of jttftice, there were three ceremonies The nan^ 
 to be performed ; the firft of which was circumcilion. The blood that "'^p(f^' 
 was fpilt in the performance of this, was called the blood of the cove- ^rofelytes. 
 nanty and thefe new converts were thought to be the children of tt. 
 And as to the neceility of it, the commandment of God to ^ylbraham is 
 very exprefs : The uncircumcifed man-child whofe flefl of his foreskin is 
 not circumcifed, that foul Jhall be cut off from his people ". Circumcifion 
 w-as, as it were, the Seal, which fcaled the covenant, which the profe- 
 lyte entered into with God, and the folemn profellion he made of ob- 
 ferving the law of Mofis. W'hich made St. Tatil Ly, ^ I tejitfy to eve- 
 ry man that is circumcifed % that he is a debter to the whole law. And 
 Maimonides ^ alfo, teaches the fame thing, lichen a Gentile, fays he, has 
 a mind to enter into the covenant, to Jhelter himfelf under the wings 
 of the majefty of God, and to fibmit to the law, he mujl be circnm- 
 cijed. 
 
 The fecond ceremony was wafhing, or baptifm ; whicli muft have 
 been performed, in the prefence of at leaft, three Jews of diftindion. At 
 the time of the performance of it, the profelyte declared his abhorrence 
 of his paft life, and that it was neither ambition nor avarice, but a fui- 
 cere love for the lavy of Mofis, which prevailed on him to be baptized : 
 and he was then likewife intruded in the moft cllential parts of the law. ' 
 
 ^ Judith xix. lo. b Matt, xxiii. 15. «^ Gen. xvii. 14. ^ Gal. v. 3. 
 
 e Or as the French has it, every man that caufes himfelf to be circumciled. ^ Ibid. ch. i. 
 
 C 2 He
 
 i 2 ^n IntroducSlion to Book I. 
 
 He promifcd, at the fame time, to lead a godly life, to worfliip 
 the true God, and to keep his commandments. And from hence the 
 Chriftian church has borrowed thofe ceremonies, which fhe makes ufe 
 of in receiving profclytes, whether Jews or Gentiles i for it is manifeft, 
 that the inftitution of baptifm by Jesus Christ, and the difcipUne of 
 the primitive church in the adminiftration of it, have a relation to this 
 ceremony among the Jews. 
 
 The third ceremony to be performed, was that of offering facrificc. 
 All thefe, except circumcifion, were performed by the women as 
 well as the men, who became profelytes. And as concerning thofe who 
 had gone through all thefe ceremonies, it was a common opinion among 
 tiie Jews, that they ought to be looked on as new-born infants. Mai- 
 7nonides fays it in exprefs terms, t^ Gentile^ fays he, ^-juho is become a 
 profilyte^ and a Jlave rji'ho is fet at liberty ^ are bothy as it ijuere ne^ju- 
 born babes. Which is the reafon '■jvhy thofe who before were their pa- 
 rents, are now no longer fo. Whence it is evident, that nothing could 
 be more juft than Jesus Christ's reproaching Nicodemtis, with his be- 
 ing * a mafter in Ifrael, and yet being at the fame tmie ignorant how a 
 man could be born a fecond time. 
 
 But to be more particular ; I cannot forbear relating here at large, 
 all that Maimomdes fays, of the manner ot their receiving profelytes. It 
 will, I doubt not, be lome pleafure to the reader to trace out in it, the 
 origin ofChriflian baptifm, and of the ancient ceremonies, which the church 
 obferved in it. For they are all borrowed from the Jews ; Jesus Christ 
 and his apoftles, not having thought fit to abolifh them, or to fubftitute 
 new ones in their room. 
 
 HOJVy fays he, ought a profelyte now to be received ? When any one 
 offers himftlf if upon a flriEi enquiry it appears, that the motives to 
 his converfion are pure, he jhall be asked this queflion : What have you 
 feen in us, which inclines you to become a profelyte ? 'Don't you know, that 
 the Ifraelites live now in forrow and reproach^ that they are exiles, are 
 difperfid abroad, and are laden every day with frefo miferies ? If he an- 
 fwers ', I know all this, and yet think my felf unworthy of being received 
 among them, he mitfi be admitted, ^yind then he Jhall be taught the 
 
 * John iii. lo. 
 
 prin-
 
 Chap. L the Holy Scriptures. i ^ 
 
 pr'tncipal articles of religion ^ the unity of God, and the prohibition of ido- 
 latry, in iz'hich he muft be throughly infru^ed. lyind among the com- 
 mandments of God, '■jjhich are taught him^ both fome of the mojt and 
 fome of the leaf importance^ Jhall be m.entioned, but briefy. To '•ji'hich fiall 
 be added, the funifhments annexed to the breach of thefe precepjts. It 
 fiall be faid to him 5 Are you fenfible that before yoti embrace religion, 
 you may eat fat, and not obferve the f abb at h ? And that if after- you are 
 become a profelyte, you eat fat^ you will be excommunicated, and if you 
 break the fabbath, ftoned ? But neverthelefs theft fnmifloments are not 
 to be mentioned to him^ but with a great deal of prudence, leajl the 
 terrible Idea they may give him of religion, fiould turn him from the 
 right way. Men muft fir ft be won over by gentle methods ; they 
 muft^ as the Scripture expreffes it ' , be drawn with the cords of a 
 man, with bands of love. 
 
 {.And as he muft be infirucfed in the do6irine of punifiments, fo like- 
 wife in that of rewards. It fioall be declared to him, that the obfcr- 
 vance of the law will gain him an immortal life in the other world, and 
 that none are tridyj^ifi and fiJLJnahi^j- -but they who kno wthe law 
 and keep it. Tor, it fiall be added, that "a^future life is referred only 
 for the righteous, which are the Ifraelttes j and that if they are Ufi- 
 happy in this world, this very thing fiews that they will be eternally 
 happy in the next. It is not necejfary that they fioould enjoy the fayne 
 happinefs upon earth, that other people do ; their corrupt inclmations 
 might lead them either into pride or errour -, and they might by that means 
 loofe the reward of the world to come. Jefhurun, as fays the Scripture b, 
 waxed fat, and kicked. So that., God does not pinifio the Ifraelttes, with 
 defign to deftroy them. No, they fiall be preferved 5 and it is the Gen- 
 tiles which Jhall be deftroy ed. It is proper to enlarge upon this fubjc^ly 
 that his love and zeal may be doubled thereby. 
 
 I F he alters his refolution, and no longer defires to be a profelyte, 
 he fiall be left at his liberty. If he perfeveres, ctrciimcifion muft ?wt be 
 deferred. And if he has been already circumcifid, the blood of the co- 
 venant muft be drawn afrefi from the wound. And then time fioall 
 be given him for his cure 5 after which he muft be baptized. 
 
 a Hof. xi. 4. b Deut. xxxii. 15. 
 
 THESE
 
 j^ yin Introdudlion to Book L 
 
 THREE c ho fen men fiall fland before him, iz'hen he is in the 
 'ujater and Jh all again propofe to him, fame of the commandments of the 
 la-ji\ ' If It be a ^ouoman, '■jjomen fhall put her into the water, the T>oc- 
 tours fjull tnftru6i her while Jhe is in it, and then they flo all go out, and 
 turn away their eyes from her^ while fhe comes out of it. 
 
 Thus have we given a general Idea of the Hebrews ; and for the 
 fuller explanation of it, proceed now to a particular account of the 
 hiftory of that nation. 
 
 CHAP. II. 
 
 The hiflory of the Hebrews divided into its fever al ages. 
 
 T 
 
 H E whole fpacc of time, which pafled between the creation of 
 the world, and the birth of Christ, is four thoufand years ^ 5 and 
 it is ufually divided into fix ages : which is the order we fhall follow, 
 in this chronological abridgment of the Hebrew hiflory. 
 A proof That there is a God, appears from every thing both within and 
 ificJcVof'a without us. If we look into our felves, we there find fo lively and To 
 ^od. diftinct an idea, of a perfed, infinite, eternal, and almighty being 5 as no- 
 thing could have fo univerfally engraven on the minds of men, but the 
 hand of him, who is fignified by it. And if we look without us, the 
 univerfe, which prefents itfelf to our view, is fo vaft in its extent, fo won. 
 dcrful in the difpoHtion of its parts, fo regular in its order, and fo con- 
 flant in its motions, as convinces us, that God alone, could have made 
 and prcfcrvcd fo flupendous a work. But, though nature can thus lead 
 us to the knowledge of God, yet it is faith alone that can teach us, that 
 there are three adorable perfons, the Father, Son, and Holy Ghost, who 
 are truly diflinft from one another, and are but one God. The Son is 
 
 » Bf/xc.re;; the creation, and the vulgar ara, 4004 years. 
 
 called
 
 Chap. 11. the Holy Scriptures. 15 
 
 called in Latin, Verbum, which iignifies, the Word 5 but this does not 
 fufficiently exprefs the word Xoy^, which is the term St. John uies 
 in his Gofpcl ' 5 for that not only fignifies, the -jiord, but alfo reafon 
 and wifdom. For the Son is not only the 'word, but alfo the reafon-^ 
 and wifdom of God. 
 
 W E dhcovcr a fort of feint refemblance of this incomprehcnfible 7^^ p^,.. 
 Trinity, in the foul of man. It is one, and yet thde are many different T^"^"/'^"* 
 faculties, which fubfift in it. For it knows, it wills •■, and yet neither is •'' 
 its knowledge its will, nor its will its knowledge : whence we mull conclude 
 that fecundity does not deftroy unity. If the foul be of a nature fo 
 fupcriour to that of the body, as that it does, notwithflanding its con- 
 finement to this clofe prifpn, contain in it, if I may fo fpeak, the whole 
 world, of which it conceives clear and diftind ideas -, why fhould it 
 furprize us, to think that God, who is infinitely more pcrfed than the 
 foul, fhould have an unity of eilence, and yet a Trinity of perfons, 
 in himfelf ? I do not pretend to fay, that the things wx know, can 
 give us an evident knowledge of this ineffable myftery ; all I would 
 prove from this, is, that what faith teaches upon that article, is not 
 contrary to what we feel in our felves. 
 
 B u T to proceed ; we can form no other conceptions of a God, than 
 as of a being perfedly happy. Now, we perceive by our felves, that the 
 mofl perfed happinefs, is that which proceeds from knowledge and love. 
 And if God then be fingle, if I may fo fpeak, he is incapable of enjoy- 
 ing that happinefs : but he has it compleat in the company of the Logos^ 
 who is the very divine expreflion of his knowledge 5 and of the Holy 
 Ghost, who is the facred produd of his love. It is not indeed to be 
 imagined that a man can arrive at a clear knowledge of thefe truths ; but 
 the reafon of that is not, that they contradid his reafon, but that they arc 
 too much exalted above it. How many things are there, even among the 
 objeds of the fencfs, which we certainly know do cxift, and yet cannot 
 comprehend the manner how they do fo ? 
 
 The fafefl method in this cafe, is, to fubmit our reafon to the autho- 
 rity of the Scriptures, in which God is plcafed to inftrud us, in the 
 fentimcnts he would have us entertain, of his fuprcam majcfly. 
 
 » Ch I. - 
 
 Gcnefis
 
 1(5 An IntroduvSlion to Book L 
 
 Gcncfis tells us the manner in which tlic world was created. And the 
 hiftoiy of this creation was long enough prcfcrvcd in the memories of 
 men, to have fprcad itfelf among the heathens, who were inftruaed in 
 and perfwaded of it. They prove it even by the invention and improve- 
 ment of arts, which they certainly knew had been found out, and brought 
 to perfection, only a few ages before them : and this is doubtlefs, a 
 very convincing proof, of the novelty of the world. But it is very dif- 
 ficult to conceive, what could incline God, after the infinite fpacesof 
 eternity which preceded the creation of the world, to create it in 
 time. (What could he ftand in need of, who is, and has all things, and 
 is alone all futhcient ? ) Unlefs it be that he had his divine Word in view, 
 who, he forefaw, muft become incarnate, and offer himfelf up a facriiice. 
 Nothing is worthy of God, but God himfelf. It was for his glory that 
 he made the world out of nothing, and he was to be honoured by facri- 
 fices in it i but all thclc facrifices of whatever kind, were of no value, 
 but only fo far as they were types of that one, which the Son was to 
 offer up. Thus was the world made by the Word, and created for the 
 Word, who was one day to rcftore it by his own death, and thereby 
 render a glory to God, which was infinitely worthy of him. A fliort 
 account of the mofl confidcrable things, which happened in the firft age 
 of the world, is, as follows. 
 The god created the heaven and the earth ' ; made iyldam and Eve-:, 
 
 FIRST ^x^c^^ them ill paradife, that is to fay, in 2. delight fid garden : and 
 THF.°^ afterwards drove them out from thence, after they (being decei- 
 ^«RLD. yed by the devil, who had aflumed the fhape of the ferpent) had ea- 
 c^Zwu' ten the forbidden fruit. They had otherwife been immortal, and had 
 J^^'^^'"^^- enjoyed every good thing 5 but in punilliment to their fin, they were made 
 fubjcd to difeafes and death, and were condemned to eat their bread in 
 thefijueat of their bro'ws ^. Neverthelefs it pleafed God, to promife them 
 a reftorer s who, as has been obferved, is called in Hebrew, MeJJiah, 
 and in Greek, Chnft ; which two words fignify one and the fame thing. 
 This MeJJidh, is no other perfon, but the divine Word. And indeed 
 who could be more proper to reflore the world, than he who made it ? 
 But the execution of this sreat work was deferred for four thoufand 
 
 a Gen. i. i. b Gen. ill. 19. « Ibid. v. 15. 
 
 years,
 
 Chap. 11. the Holy Scriptures. 17 
 
 years, during which time, all that happened to the Hebrews, was ap-*^*'«'' b^^ 
 pointed to be the types and figures of it. The myfterics of the Scriptures;',!'^^^^'^';' 
 are to be peifedly underftood by none, who are not well acquainted ^-/"V^^ 
 with Jesus Christ. Every thing in them, their promifes, prophefies, | 
 facrifices, ceremonies, and events, have all a relation to him i he is / 
 the objed and end of all thefc things. And can any one, after all this, ] 
 look on Jesus Christ, only as a meet man ? How excellent focver 
 the qualities may be, which they attribute to him, yet if he be not God, \ 
 fuch a pompous attendance would be too great for him. J 
 
 It was foon fecn, that the fin of the firft man had corrupted iiis 
 pofterity j and that they wanted fuch a reftorer, as could not only pro- 
 vide a remedy for their outward miferics, but likewife for the corrupti- 
 on of their manners. The life of man is fo fhort, that neither fnould 
 its misfortunes make any great impreflions of fear upon him, nor its plca- 
 fures,. of love. Every thing that muft have an end, is of little confc- 
 quence. What we ought chiefly to have regard to, is the enjoiment of 
 an eternal happinefs, which vice, and a corruption of manners, will ex- 
 clude us from. For God is jufl, and it is impolTible that wicked men 
 fhould be for ever happy. Men therefore flood in need of Jesus 
 Christ's coming into the world, not only that he might inflrud them, 
 but alfo that his grace might cure their will, which was become corrupt, 
 and an enemy to the will of God, as was foon experienced. For envy 3875. 
 infpired Cairiy the fon of Kyidam and E%'e, with a dcfign of killing his 
 brother ^ylbel^ out of rage to fee that God had more refpeB to lyihel's fa. 
 crifices^ than to his \ And this death of i^o>ely was the firfl type of that 
 death, which the envy of the Jews was one day to inflid upon Jesus 
 Christ. Thus men became daily more and more wicked, till their 
 wickedncfs forced God to dcflroy them by the flood "\ Noah and his ^^"^^* 
 family were the only perfons, who were prcfcrved from it, in the ark which 
 God had commanded him to build, and in which were fliut up all forts 
 of animals, that they might not be deftroyed by the waters of the deluge. 
 Which ark was an admirable reprefentation of the church, which Jesus 
 Christ was to aflemble, and in which few perfons would be favcd, the 
 number of the cled being very fmall, in comparifon of the multi- 
 
 a Gen. iv. 5. ^ Gen. vi. 7, 8. 
 
 D tudcs
 
 1 8 j^n Introdudion to Book I. 
 
 rear hf- tudcs of the wicked, who pcriili. Which made Jesus Christ himfelf 
 foreCkrtfi. ^^^^^ ^-^^ ^j^^^ ^^^^^^ ^^^ £^^^ ^I^q ^^yj ^^ favcd. And in this fmall 
 
 ^^y^r^ number of pcrfons, the bad arc mixed with the good, as tares "jiJtth ijuheat^ 
 
 as the fame net gathers tip both good fijh and bad ^, and as both the 
 
 clean and unclean animals were fliut up together in the fame ark. This 
 
 is the firft age, which paflcd between K^dam, and the deluge 5 and 
 
 lafled for the fpace of 1656 years. 
 
 The se- ^ kg m Noah's three fons, Shem^ Ham, and Japhet, defcended all 
 
 agTof the people of the earth ^. Their firft defcendants, before they difperfed 
 
 '^"^ themfelves into the regions of the world, formed a defign of building a 
 
 Frovfthe towcr of a prodigious hcigth. But God brought this defign to nought, by 
 
 'z/!'^^''//? f^^c confufion of languages, the confequence of which was, that as they be- 
 
 /Abra- fore fpoke all one language, they were then on a fudden unable to un- 
 
 ^^^ derftand one another '". This is the epocha of idolatry, and defertion 
 2247. 
 
 from the true God. 
 
 A s God had created men, only that they might adore him i if they 
 had all left off to know and lerve him, his defign would have been in 
 vain, and the malice of the devil would have triumphed over his wif- 
 dom. But he only fuflfered fin, in order to make it fubfervient to his glo- 
 ry 5 and the reftorcr of mankind, who was to blot it out, was to pay 
 him an honour, which was infinitely greater than that, which the devil 
 had endeavoured to wreft from him. It was fo furprizing a thing, that 
 God fhould become man, in order to appeafe the anger of the eternal 
 Father by his death, and in order to renew in man that image of God 
 which fin had blotted out, and make him a new creature, this, I fay^ 
 v/as fo wonderful a prodigy, that it was necefifary to prepare mens minds 
 for it, and accuftom them infenfibly to the belief of it, long before it 
 fhould bj r.ccomplifhed. And therefore it pleafcd God, to make known 
 by figures, from the very beginning of the world, the wonders which 
 were to be brought to pafs in after ages. And it was at a time, when 
 darknefs and iniquity covered the face of the whole earth, that God be- 
 
 > The f arables in Matt. xiii. 24. and js^-j. {-which feem to be here referred to) relate to the 
 v^ole church in ge:ierah and not to the fe-w p:rfons viho would be faved, as our author here applies 
 them : for this fmall number ;'; the elect only, ivho have m bad nixed isith them j and to 'whom 
 therefore theje parables are not applied in the Cojpel, 
 
 > Gen. .X. « Gen. xi. 
 
 gan
 
 Chap. II. the Holy Scriptures. ip 
 
 gan to prepare the way for Jesus Christ, by forming to himfclf a glo- ^v^?' ^^- 
 rious, peculiar, and myfterious people, whole laws, ceremonies, and ac-'"^^^^;''^' 
 tions were as fo maiiy different refemblanccs, which reprcfented him in ^-^■>r^ 
 fuch a manner, as was proper to make him be readily acknowledged and 
 known by the whole world, whenever he fhould come to make his ap- 
 pearance in it. So that it pleafcd God, to form to hinifelf a people 
 which filled the world with the expectation it was in, of that reftorcr 
 of mankind, who had been promiicd to it. And for this purpole he 
 commanded t^braham ^ to go from Ur in Chaldea, whofe inhabitants ^^-^• 
 were idolaters, that he might make him the head of this nation, which 
 he rcfolved to make his peculiar people. 
 
 When God called Abrahaniy hepromifed liim that the il/^<^/j fliould The 
 be born of his race, and that he would make him maflcr of the land T"r^°c. 
 of Canaan ^. The patriarch therefore obeying the commandments of ''he 
 God, left his relations, and came to fettle himfelf in that land, with ^^"^'^^ 
 Sarah his wife, and his nephew Lot, his brother's fon ^. But how fer- JjJ^^^ ^^i 
 tile foever this country may have been, he did not think of getting him- Abraham 
 fclf any great pofleflions in it. Being wholly taken up with a happier ^^^/.J^/-'" 
 habitation, he looked on himfelf as a ftrangcr in the land of Canaan, departure 
 dwelt there only in tents, and would poflefs no more land in it, than ^'J ,^ 
 what he fet apart for his burial place. However, this country "^ not being 
 fufficient for the fupport of both Abraham'^ flocks and Z/^/'s,this railed quar- 
 rels between their fhepherds,upon which Lot retired to Sodom ^ which Che- 
 dorlaomer plundered, and carried him away prifoner ^. But Abraham, with 
 one hundred and eighteen fervants, fet him and all the reft of the cap- 
 tives at liberty ^. And as he was vidorioufly returning, the prieft ALei- 15)11- 
 chifedec met him, blefled him, and took tithes of him '\ Which Ihew- 
 cd the fuperiority which Jesus Christ, who had been ordained by his 
 Father, a prieji after the order of Melch'tfedec, was to have over the Jew- 
 ifh priefts, in that he was to blefs them as his inferiours, as Melchifedcc 
 then blefled their father t^braham^ and took tithes of him *. 
 
 Abraham took Hagar, Sarah\ handmaid, at Sarahh requeft, and had 19 10: 
 by her a fon named IJhmaelj from whom the Iflimaelites defcended ^. This 
 
 * Gen. xii. ^ Ibid. v. 7. <^ Ibid. v. 9. a?td Gen. xiii. *• Or rather that 
 
 part of this country in luhich Abraham and Lot lived. « Gen. xiii. 7. — 12. ^ Gen. 
 
 xiv. 1.--12. f Ibid. V. 1^.-16. ^ Ibid. v. 18.-20. ' Heb. vii. 1.-22. k Gen. xvi. 5-1^, 
 
 D 2 nation
 
 20 An Introdu6lion to Book I. 
 
 Year le- natioii bccamc a fcandal to this illuftrious dcfccnt by their brutifh manners ; 
 
 /'^'^^^■'^and drew upon it felf the hatred of God, who has no regard to our birth, 
 
 v/"V"^if our virtue does not correfpond with it. And the fame misfortune 
 
 which /y^A/;^^/ had, in not having been Abraham's hem, though he was 
 
 his eldcft Ton, the fame have the Jews fince had, in being deprived of the 
 
 blc/lings, though they were the children of the promife. 
 
 i8(?7. God promifed Abraham a numerous poftcrity a fecond time, and on 
 
 that account, changed his former name Abram into that of Abraham ^, as 
 
 has been obfcrved. 
 
 The firfl of thcfe names fignifies an exalted father ^ that is, an excel- 
 lent father j and the other, the father of a great people. This name 
 was a prophecy, the accompUfhment of which is daily feen with ad- 
 miration ; for the earth to this day is covered with Jews, which are de- 
 fcendcd from Abraham : and though there are very few families to be 
 found, fcarce above two or three, who can trace up their genealogy be- 
 yond five or fix centuries (for families are ufually foon confounded, and 
 loft) yet the pofterity of Abraham is now, and always has been remar- 
 kably diftinguifhed. 
 
 The holy Scripture alfo teaches us, that the almighty God (who in 
 the Hebrew tongue calls himfelf Jehovah) was pleafed to difcourfe fa- 
 miliarly with this patriarch ^ : and all antiquity has believed, that it 
 /was the Word himfelf, who appearing under a human fhape, did, as it 
 were, give him a fpecimen of his incarnation. The Word, I fay, was 
 one of the three angels, which appeared to Abraham, and promifed him 
 that he would one day be born of his pofterity. Abraham worfhiped 
 him, and acknowledged him to be the almighty God, and this difcourfe 
 tranfportcd him with joy. And I believe it is to this famous appea- 
 rance of his, that Jesus Christ alludes in the Gofpel, when he fays. 
 Tour father Abraham rejoiced to fee my day, and he faw it and was 
 glad'^. 
 
 And thefe fo frequent and fo familiar apparitions would not at all 
 
 furprizc us, if we confidered, that fomething more furprizing pafles with- 
 
 I in our felves. The Word of God is within us j he is in the inmoft 
 
 liccefles of our fouls. He fpeaks to them, he inftru^s them, he admo- 
 
 » Gen. xvii y. * Gen. xviii. « John viii. 5^. 
 
 niflies
 
 Chap. 11. the Holy Scriptures. zi 
 
 nifhes them, he correds them. He is the light ^ i^hich light eth every "^ear be- 
 man that comet h into the "Ui'orld^ 5 and this Hght is at the fame time, ,^'1'/^' 
 the rule of truth, the punifhmient of guilty confciences, and the dchght v-^S^ 
 of the righteous. But iui having made us deaf to thefe internal difcour- 
 fcs of the Word of God, and the fenfes being become almofl the on- 
 ly rules of our underftanding, it pleafed him to put on a body, to make! 
 himfelt fenfible, and to fhew himfelf to us in fuch a manner, as that 
 it fhould not be in our power to avoid both feeing and hearing 
 him. 
 
 The inhabitants of the city of Sodom, among whom Lot fojour- 
 ned, gave themfelves up to the moft horrible impurities 5 and God fig- 
 nalized his wrath againft that city. He refolved to confume it with 
 fire, after he had brought Lot out of it : and fcnt his angels to bring 
 out him, his wife, and his two daughters ^ It pleafed God to give us 
 this one terrible example of that vengeance, which he will execute upon 
 fui in the world to come j and to fet before our eyes, by this conflagra- 
 tion, as he had done by the deluge, that the number of thofe who will 
 perilli, is infinitely greater than that of thofe who will be faved 5 becaufe 
 there are very few among them, who hearken to the advice of thofe, 
 whom God has fent to deliver them from the corruption of the 
 world. 
 
 Lot's wife, having contrary to the commandment of the angels, tur- 
 ned her head towards Sodom, as fhe was retiring from it, became a pil- 
 lar of fait : a punifhment which evidently carries this inffrudion along 
 with it, that when men once forfake the world, they fhould never fuf- 
 fer either their eyes, or inclinations to turn towards it again. 
 
 Lot and his two daughters retired into a cave, which was near the city of 1895. 
 Zoar 5 where his daughters imagining, that they and their father were the 
 only perfons left upon the earth, thought themfelves at liberty to make ^g « 
 him drunk, and deceive him. The fruits of which inceft, were Aloab 
 and Amman, the heads of the Moabites and Ammonites ^. 
 
 Abraham obeying the commandment of God, drove Ifhmael and Ha- iS;i- 
 ga;r his mother from his houfe ^ s after he had, at the age of an hundred 
 
 » Or rather, which coming into the world lighteth every man^ Joh?i i. 9. ^ Gen. xix 
 S Gen. xix. 37, 38. £ Gen. xxi. 14. 
 
 years.
 
 2 2 An Introdu61:ion to Book L 
 
 Tczr ic. vcars, had Ifaac according to the promifcs of God, by Sarah, who was 
 forechnft. \^^^^^^^^ ^^-j^^^ty. It was in him that all the nations of the earth ^^ere to be 
 J^ bleJTed \ fiace it was of his race that the Mejiah was to be born. 
 
 All that happened to Abraham, and the people of whom he was to be 
 the father, was only tlie (vc^ rcprefentations of what was afterwards to 
 be done, 'at the coming of Iesus Christ; and tlierefore, in order to 
 point out the wonders of his" birth, it pleafed God that the birth, which 
 was the figure of his, Ihouid likewife be attended with miracles. He 
 fuffcrcd a Child, in whom all the nations of the earth were to be blef 
 fed, to be born of a father and motlier, who were of a very advanced age, 
 contrary to the common courfe of nature, that he might at the fame 
 time Ihew, that as he had made the heaven and the earth out of no- 
 thing, fo it was eafy for him, to form to himfelf an holy people, even 
 in the midft of corrupt mankind. 
 1871. And it was not long, before God fliewed m the {^mt Ifaac, another 
 type of the facrifice which the Meffiah was to offer up, by his fubmitting 
 willingly to that death, to which his Father was to condemn him. For 
 he commanded Abraham to offer up in facrifice this beloved fon 5 upon 
 whom, ncverthelefs all his hope5 of that numerous pofierity, which had 
 been promifed him, depended. Abraham obeyed without hefitation ; 
 and God fatisfied with his obedience, fent his angel to flop the flroke, 
 which would have facrificed Ifaac b. So that this was only a sketch of 
 that excellent facrifice, which Jesus Christ has fince adually offered up 
 on mount Calvary* 
 ig-4 Abraham fent one of his Servants into Mefopotamia^ to demand of 
 Bethtiel his daughter Rebekah for his fon Ifaac ^ ; and Bethuel, who def- 
 cendcd from Nahor, this patriarch's brother, granting his requefl, Rebe- 
 kah married Ifaac. 
 iS?6. Rebekah bore Efau tind Jacob both at a birth ^. As fhe had felt them 
 flru£^gle in her body, fhe confulted God about it, and he told her, that 
 they would become the fathers of two different nations, who would be 
 at enmity with one another ^ The war of the twins in the body of 
 their mother, was the prelude of that war which was afi:erwards to enfue 
 between the Jews and Gentiles ; the latter of which have by their readi- 
 
 ? Gen. xxii. 18. I Gen. xxu. 1-13. \ Gcq. xxiv. ? Geo. xxv. 24. ' Ibid. 22. 23. 
 
 neis
 
 Chap. IL the Holy Scriptures. 23 
 
 nefs to hearken to the Gofpcl, taken away that blelling, which fcem'd to ^^^^^^ *^- 
 be the birth-right of the former. forechrifi.^ 
 
 Abraham died aged an hundred and fcventy five years ^. 
 
 Age having made Ifaac's eyes very dim, Jacob his younger Son, by 
 the advice of his mother, covered his neck and hands with goat-skins, 
 the better to refemble Efau who was an hairy man, and by this Arti- 
 fice got the blelling which was defign'd for his elder brother ^. After- 
 wards, his fear of Efau made him retire to Laban, Rebekah's Brother '^• 
 In this journey, he faw the wonderful ladder, which reached from earth 
 to heaven j and God again allured him, that the MeJJiah fhould be born 
 of his race ^. 
 
 H E demanded of Laban his Daughter 7?^r^^/ in marriage, but Labandz- ^75S- 
 ceived him, and gave him Leah, who was the eldcft. Afterwards he 
 married Rachel^ and by thefc two wives and two of their hand-maids, 
 had twelve fons, who were the patriarchs of the Jews ; for from them 
 defcended the twelve tribes, into which that nation has been fince di- 
 vided ^ 
 
 The blefllngs which God poured down u^onjacoby raifed Laban's i-.^. 
 envy : and Jacob therefore fled from him, with his wives, his children, 
 and his flocks. Laban purfued him, in order to revenge himfelf; but God 
 prevented it ^. Afterwards Jacob wreftled with an angel, came off vic- 
 torious, and was therefore called Ifrael^ that is, a man of God, or, a man 
 fironger than God ^. Upon his return into his own country, he found 
 Efau very tractable, he having firft taken the precaution to fend his bro- 
 ther fome prefents, before he would appear before him ^^ 
 
 A jealoufy arofe among the children of Jacob. The tendernefs and jy^c;^ 
 friendihip he fhewed Jofcph, made him hated by his brethren. They 
 therefore fold him to fome merchants, who carried him into Egypt 
 and he entered into Totiphar's Icrvice K And what refcmblance can be 
 more natural, than that which was between Jofeph and Jesus Christ j 
 who were both fold by their brethren, both delivered up into the hands 
 of flrangers, and were both the prefervers of thole very people who had 
 betray'd them ? 
 
 * Gen. XXV. 8. ^ Gen. xxvii. 1-29. « Ibid. v. 43. «* Gen. xxviii. 10-15. * ^^°' ^^* - 
 ox. ^ Gen, xxxi. 1-24. f Gen. xxxii. 24-32. i' Gen. xxxiii. \ Gen. xxxyii. 
 
 Toti^ .
 
 1707- 
 
 24- An Introdu6lion to Book I. 
 
 rear he- 'Fot'iphar's wife having falfcly accufed Jofeph of having made an at- 
 prech-ij}. j-gj^^pj. jjpQj^ ^^^^ virtue, he was thcixfore loaded with chains ^. 
 
 Jfaac died aged 180 years. 
 
 Tharaob gave Jofeph his Ubcity, on account of the reputation he had 
 acquired of interpreting dreams ; and he explained Tharaoh's dream to 
 him, and gave him warning, that after feven years of plenty, there were 
 to be feven years of famine. 
 
 i;o8. The famine came, zn(X Jofeph had heaped up great quantities of corn 
 in the years of plenty ^. 
 
 His brethren were forced to come into Egypt to buy corn ; and after 
 he had treated them as fpics, that he might difcover their intentions, he 
 made himfelf known to them, and caufcd Jacob to be brought into 
 Egypt with all his family ^. We are told in three different places of 
 the Old Teftament '^ that it then confided of feventy perfons ; but the 
 LXXII. in all thefe places read feventy-five 5 and St. Luke has in the A^is <^ 
 followed them. 
 
 j^g Some years after, Jacob died f. Before his death, he uttered a famous 
 
 prophecy concerning the time when the Meffiah fliould be born, name- 
 ly, when the fcepter fiould depart from the tribe of Jttdah, and the 
 Jews (liould no longer be a common-wealth ^ J for, their republick having 
 been only formed, that it might be a figure of the church, as loon as 
 Jesus Christ fliould come to eftablifli it, this republick would become 
 ufclefs to the world, and was therefore no longer to fubfifl. 
 
 i<j35- J^fip^^ <^^c^ likewife '\ The children of Jacob multiplied to fuch a 
 degree, that though they were but feventy when they came into Egypt, 
 as has been laid, yet in the fpace of two hundred years, they became fix 
 hundred thoufand * ; which made them formidable, and made the Egyp- 
 
 » Gen. xxxix. *> Gen. xli. 53. = Qfc\. xlii. xlv. «• Gen. xlvi. 27. Exod. i. 5. Deut. x. 22. 
 * Aifls vii. 14. f Gen. xlix. 33. ^ Gen. xiix. 10. '' Gen. 1. 26. ' Num. i. ^6. We need -not be 
 fur prized that this increafe is /aid by Mofes to have been Jo great, it is devzonfirable that many more 
 might have descended from feve7Jty perfons in that time. Lamy defnonjlrates (De TabernaculOj lib- 
 2. c. 4.. §. 4.) that the male defce7idants frojn Noah and his three fovs-, -might have beefi at the buil- 
 diJig <?/" Babel, {luhich he fuppofis to have been loo years after the food,) 66']')2 fuppojing them to 
 have had but one ni-fe each, and but one child in a year, and riot to have had any children till they 
 'Were each twenty years old, and to have had as 7nany daughters as fons. But if ive throw Polyga- 
 my, twins, and fifth births every four years, which may naturally happen, into the balance, they 
 
 may 
 
 tians
 
 Chap. IL the Holy Scriptures. 2 5 
 
 ans perfecLite them, after the death of that king, who proteded them '^"^-^ f^- 
 011 Jofeph's account, whofe fcrvices were then forgotten. The people ov^^J'C^" 
 God therefore underwent a cruel flavery, from which they were at iall ^"^n-^ 
 deUvered by the miniftry of Mofis^ who led them into the land which 
 God had promifed to the defcendants of Ifaac. 
 
 During the time of this pcrfecution, the male-children of the Hebrews i)-;: 
 were thrown into the Nile % by the order of the new Tharaoh (which 
 was a name common to all the kings of Egypt) and Mofes's parents, after 1571. 
 having concealed him three months, cxpofed him upon the waters. But 
 the king's daughter took him out, and cauled him to be educated in hcr 
 palace ^. Neverthelefs Mofes left it, and at the age of forty years fled 
 into the land oi Midian^. i^.^, 
 
 God thercfliewedhimielf to him in a burning bufh j and commanded 1491. 
 him to deliver his people from the tyranny of Egypt, and for that pur- 
 pofe to take with him his brother Aaron^ who was afterwards made hic>h- 
 prieft. And accordingly Mofes told Tharaoh the commandment he had 
 received from God, and confirmed his million by miracles j and the kinjr 
 after having long refiftedi was at laft by plagues and fevere punifhmcnts, 
 forced to give the Hebrews their liberty '^. An event, which being fo 
 wonderful, and at the fame time both a figure and prophecy of the man- 
 ner, in which Jesus Christ was to deUvcr us from the flavery of fin, de- 
 ferves a little enlargement upon it, 
 
 God commanded that every family of his people (hould on the fourteenth 
 day of the monthiV{/2?;/,in the evening,ofFer up a lamb in racrifice,and mark the 
 doorsof their houfes with the blood of it.The7/r^^///<fj obeyed this command- 
 ment, and the night following, the angel of the Lord paflcd through them, and 
 flew all the firft-born of xhcEgyptians : and fpared no houlcs but thole, which 
 were marked with the blood of the lamb ^\ And thus fliall it be with 
 thofe, who fliall be marked with the blood of Jesus Christ, who alone 
 ihall be able to fecure themfelves from eternal death. And that the me- 
 mory of fo fignal a mercy might be preferved throughout all lliccecding 
 
 may 'well he cxmputed at looooo. And if then looooo, or as is cert am according to the lo'-jjefi com- 
 putation, 66000 males may have eiefcended from 4 males and \ females in 100 years, ho-vj much more 
 may 600000 males have d£fcendedfrom 35 males and 55 Ve males in the l^ace 0/215 J'^-^'"^* lohich is 
 the term of years all allow t9 have pajfed bet-ween Jacobus going i?ito Egypc, a7id hts defcaid.vits co- 
 ming out of it? »Exod. i. 16. ^Exod. ii. ^ Ex'od. ii. 14.. '* Exod. xii. - 1. ^' Ibid. 
 
 E gene-
 
 26 j4n Introdnc'iion to Book I. 
 
 Tear it- generations, God inftitiitcd a folann feafl called ihcTaffbvery in which the 
 
 ^^i±qi y^'^'^ annually offered a lamb, oa the fame day, and in the fame hour, 
 
 ^./~v^' in which Jesus Christ, the true pafchal-lamb has finccbeen offered up oa 
 
 mount Calvary ^. The Hebrews ate this lamb, in the habits and poftures of 
 
 men ready to take a journey. ^Fhara^h, whofe firft born Ton the angel 
 
 had not Ipared, drove them out of Egypt. The Red-fea divided itfelf, 
 
 to make a paQage for them, and fwallowed up the Egyptians^ who having 
 
 changed their minds purfued them, in order to bring them back again into 
 
 flavery ^\ 
 
 'J'hk The Hebrews, as foon as they were got through the Red-fea, entered 
 
 FOURTH jj^^Q ^he wildernefs. Where they had fcarce marched three days, before 
 
 AGE OF 
 
 THE their thirft made them murmure, becaufe they could hnd nothing but 
 WORLD, bitter waters to quench it. Mofes therefore, by the commandment of 
 Jfracl:tes God, thrcw a piccc of wood into thofe waters, which changed their bit- 
 departure femcfs iuto fwcetucfs ^. And the crofs of Jesus Christ, has a virtue 
 °g)pt, to not unlike to that of this myftical wood: for to Chriftians, it fweetens 
 the build- ti-je n^oft bitter pains of hfe. Some time after, hunger raifed a frelh di- 
 sLJ/f^^fturbance among this people, and made them regret the leaving the 
 flavery of Egypt ^ where they had at leaft all the neceffaries of life in 
 great abundance ^. Whereupon an innumerable multitude of quails cover- 
 ed the Hebrew camp, and gave them wherewithal to fatisfy it. And the 
 next day God wrought a fecond miracle, which was more wonderful and 
 more lafting. The earth appeared covered with a fort of hoar-froft, 
 which was in fhape like coriander-feed. All the people immediately cri- 
 ed out in a furprizc, Manhu, that is to fay, what is this ? and from 
 thence comes the name of Manna^ which was given to this heavenly 
 iood, with which God regularly fed them every day, for forty years ^ 
 
 » Our bkjfedLordix!as condemned foon after the fixth hour, John xix. 14. i.e. after ourtiuelve at 
 ?toon; and he gave up the-Ghoft, fom after the ninth hour. Mat. xxvii. ^6. 50. that is, our three 
 in the afteryioon ; and the pafchal-lamb was to be killed betiveen the two evenings, Exod. xii. (J. 
 i. e. beeween tivelve at even, and fix at night, or about our three in the afternoon. Jofephus (De 
 BcU. Jud. lib. 7. C 17.) fays the Vaffover ivas offered betiveen the ninth and eleventh hours, i. e. be- 
 eween three and five, according to our way of reckoning j the Mi{\\nifays (chap. 5.) that the facri- 
 fi,e was conjiantlyjlain, at half an hour after the eighth hour, i. e. half an hour after two m t he- 
 afternoon j and offered up half an hour after the ninth, that is, half an hour after three. And 
 Maimontdes/3>f m his Corban Pefach, that the pafchal-lamb was flam and offered up immediately 
 after the ufual time of killing and offering up the evening facrifice, De Tabern. lib. 7. C 9. §. 2. 
 » Exod. Xiv ' Exod. xy. ? Exod xvi. « Ibid. 
 
 Ill
 
 Chap. 11. the Holy Scriptures. 27 
 
 In the third book, I fhall treat at Jarge of this Manna^ and the etymolo- Tear hc- 
 gy of its name. Every one ^athcr'd enoufih of it early in the morninc /"''^^^-'(/^ 
 to ferve him the whole day, and if he gathcr'd more of it, it corrupted ^-^r^ 
 and ftank. But it kept from friday to the fabbath-day, without corrup- 
 ting, God having forbidden that any fhould be gathered on the fabbath. 
 A figure which Jesus Christ himfeif explains, by applying it to that di- 
 vine food, namely, his own flefh and blood % with which he feeds the 
 faithfuL 
 
 The want of water raifed frefh murmutings, and Mofes narrowly efca- 
 ped perifliing in the fedition. But he ftruck the rock with his rod, and 
 made a plentiful ftream to flow from it. The Amalekites oppofed the 
 march of the Hebrews, and by their continual attacks figured out the 
 obftinacy of the devil in making war upon Chriftians in this life. Jojhua 
 engaged them : Mofes in the mean time pray'd upon the mountain, and 
 Aaron with him. Whilft he kept his hands held upright, Jojhua was vi- 
 dorious J and as foon as wearinefs made him hang them down, Amakk 
 had the advantage^. 
 
 Mofes had married Z'tpporah the daughter of Jethro pricft of Midian-i 
 when upon being forced to leave the court of Tbaraoh out of fear, he 
 had retired to the defert of Midtan. But Zipporah had not followed 
 him into Egypt ^ when he returned thither in order to deliver the He- 
 brews. Jethro therefore having heard of the miracles which Mofes had 
 wrought, came in fearch of him, and brought Zipporah to him : and 
 advifed him to eftablifh certain officers, upon whom he might devolve 
 a part of the trouble, with whicli he was overburdened, in condudirg 
 this people. For which purpofe, Mcfes divided the Hebrews into diffe- 
 rent clafTes, and created Tribunes, Centurions and Pecurions j and the or- 
 der he then eftabliihcd, was ever after prcfervcd amoiig the Jews. Jethro 
 returned into his own country <^. 
 
 Three months after the Hebrews left Egypt, they came to mount Si- 
 nai. There God commanded Mofes to fandify the people, thereby to 
 prepare them for hearing his voice. God defcended to the top of the 
 mountain, the trumpets ioundcd, and the lightnings darted on every fide. 
 The people continued at the foot of the mountain, while Mofis and 
 
 ' Qiy;tfiiw-ife ctuvhjiie, fee John. vi. ^ Exod. xvii. -■ Exod. xviii. 
 
 E 2 Aaro?i
 
 2 8 Jin Introduction to BookL 
 
 Year U- Auron wciit Up it ; but Mofi'S alone entered into the cloud, where God 
 ^"""f'^f' was S and there difcourfed with him for forty days and forty nights ^. 
 '-^'V^^ The people in the mean time thought him dead, and defpairing of his 
 return, forced Aaron to make them a golden calf, which they worfhip- 
 pcd ^. Mofi'S at lall appeared, carrying in his hands the two tables of 
 ilone, on which God had engraven the moft holy commandments with 
 his own hand. He perceived the idolatry of the Hebrews, and ftruck 
 with refcntment and lurprize at their ingratitude and facrilege, broke 
 the tables, allcmbled the Levites together, and ordered them to fall upon 
 the people, and kill all they met, without diftindion. And in this llaugh- 
 ter there fell three and twenty thoufand men ; after which, Mofes, by 
 God's command, made new Tables ^. 
 
 In this manner did God give the law to his people, and prcfcribe the 
 manner in which he would have them to worfhip him. Sin had blotted 
 out that law, which nature had engraven upon the heart of man, who 
 wandring from God, and turning to the creatures, no longer hearkened 
 to that fecret voice which Ipoke within him. It pleafed God there- 
 fore to engrave the chief of his commandments on tables of flone, that 
 men might learn them by their eyes and ears : and the fins that were 
 not mention d in the Decalogue, were forbidden in the facred books, ac- 
 cording to the inftrudions which Mofes receiv'd from the mouth of God 
 himfelf. Upon this fame mountain God likewife Ihewed Mofes a model 
 of the tabernacle, which he would have confecrated to him, till fuch time 
 as a temple fhould be built and dedicated to him, in the land of promife 5 
 and it was after this moc!?l that Mofes built the tabernacle, and enriched 
 it with all that pomp and magnificence which was about it, of which 
 we (hall fpcak in another place. 
 
 The Hebrews wandered forty years in the wildernefs, under the gui- 
 dance of God. The cloud which covered the tabernacle, fhewed them 
 the way they were to go ^ : and they wanted nothing that was neceflary 
 for life. The miraculous water, which ran from the rock ^followed them, 
 and their garments waxed not old in all that time. It is asked, whether 
 likewife their garments did increafe in proportion as they advanced in ages 
 
 »Exod. xix. ^ Exod. xxiv. <" Exod. xxxii. ^ Ibid. ^ Num. ix. 15^ 23. f i. e. they carri- 
 ed it along 'With them in their journeys, for Jo the "Vjord Jigftifiei in i Cor. x. 4. See De Tab. lib. 
 
 but
 
 hap. 11. the Holy Scriptures. 20 
 
 but it is in vain to defirc to fcarch into what we can never thoroii<»hlv "^^ar be- 
 difcover. In the mean time, though this rcbclHous people was en^acred"^'"'^^''""'^* 
 to be faithful to God, by fo many mercies, though it was fed with the ^^A^^ 
 Manna which came down from heaven, yet was it tired with this very 
 food, and often rebcUed againft God and againfl Mofes ^. For this they 
 were punifhed with a great number of fcrpents, whofe flings defttoyed a 1452. 
 multitude of people : and Mofes therefore, by the command of God, 
 ereded a brazen ferpent, which they who were bit by the fcrpents, needed 
 only to look upon, in order to be healed ^. A figure which Iesus 
 Christ has alfo applied to himfelf ^ and the Apoftlc tells us ^, that it 
 is thus that the Saviour of the world cured us of our fin ^, by the re- 
 femblance of fin. The devil borrowed the fliape of the ferpent to de- 
 ceive the firft man, and he daily furprizes us in the like manner; and 
 when he wounds us, we can only be cured by looking at Jesus Christ 
 lifted upon the crofs, that is to fay, by the grace which his paflion has 
 merited for us. 
 
 Mofes being at laft arrived at the land of promife, fent fpiesto difco- 1490 
 vcr it. They made a report, that it was a rich land, and fruitful in all 
 good things, and in proof of it, fhewed a clufter of grapes, which they 
 had gathered in it : but they faid at the fame time, that it was inha- 
 bited by warlike nations, and that its cities were fortified with hr^h 
 walls ^. 
 
 This news threw them into a confternation, the people mutinied 
 would no longer acknowledge Mofes, and were upon the point of 
 choofing new-leaders to carry them back again into Egypt. But Jofhua 
 and Caleb, who had gone to fpy out the land of Canaan, burfiing into 
 tears, and renting their cloaths, conjured them not to rely entirely upon 
 the report of thefe fpies •, and told them that they had exaggerated thing's • 
 that they had feen the land of promife as well as the others 5 that they 
 had difcover'd nothing in it which might juftly difcourage them ; that 
 befides, the promifes of God were inviolable, and that the great num- 
 ber of their enemies would ferve only to increafe the glory and riches 
 of Ifrael ^. Which difcouragement was a lively rcprefentation of that 
 
 =• Num. xi. xii. ^ Num. xxi. ^ John iii. 14. ^ 2 Cor. v. 21. 5 /. e. By bearing in his psrfon 
 the resemblance of fin. { Num. xiii. £ Num. xiy. 
 
 into
 
 r^Q jln Introdu6lion to Book L 
 
 rear h- mto vhicK iiioft cluiftians fall. The plcafurcs of life, though fo tranfitory 
 
 foreCi.r,ji. ^^^^ ^^ dcccitfiil, bcwitch them, they prel^r llavcry to liberty, and the 
 
 J^^ iiuht difficulties which are to be overcome, in order to their entering 
 
 into the land o\^ promile, appear to them infuperablc. And from hence 
 
 it is, that the number of thofe who will be faved is fo fmall. Of all 
 
 that' multitude which came out of Egypt, Jojhua and Caleb were the 
 
 only two perfons who entered into the promifed land. 
 
 1452. Aaron died upon mount Horeb"". 
 
 The Ifraelites were, during their journey, frequently attacked by feve- 
 ral nations, and eipccially the Moabites^ whofe king brought Balaam the 
 prophet to curfe the people of God. But he inftead of curfes, pronoun- 
 ced a iignal prophecy, that the MeJJiah fhould come as a ftar out of 
 
 Jacob ''. 
 
 Mofes tired out with the fatigues and dangers of fo long a ftay in 
 the wildernefs, at length gave way to his uneafinefs, and had not fo 
 much confidence as he ought to have had in the promifes of God : 
 whereby he difpleafed God, and died in the wildernefs, before he came 
 into the land of promife, which he only faw at a diftance <^. And Jo- 
 flma, whom he had by God's commandment made condudor of the He- 
 brews in his room, opened the way into it for them, forty years after 
 their dcpaiture out of Egypt ''. 
 
 The Scripture fays, that this wonderful land flowed with milk and 
 honey ^ 5 but this was only a fliadow of that other land of promife, 
 where true happinefs is to be found, and into which none will enter^ 
 but thofe whom Jesus Christ, the true Jojhua^ fhall bring in, after 
 having delivered them from the captivity of fm, and conduced them up- 
 on earth, as ftrangers, who look upon themfelves here as only on the 
 road to a better ffate. 
 
 T H E^ Hebrews met with the river Jordan in their way, which 
 they could not ford , nor had they boats to pafs it in. Jojhua 
 therefore commanded the pricfts to take up the ark , and go 
 into the river , and there ffop. Immediately Jordan divided 
 it felf, and the people pafled over dry fhod ^. By a like nii- 
 
 » Num. XX. aS. *' Num. xxii. xx«i. xxiv. ^^ Deut. xxxiv. 8. " Jofli. i. ii. « Exod. iii. 8. 
 Jofli. iii. 
 
 racle
 
 Chap. IL the Holy Scriptures, qi 
 
 rack the walls of Jericho fell down of their own accord, after the pi icfts ^^^^ ^e- 
 had gone round them fevcn times with the ark of God upon their flioul- j,^Y ' 
 ders ^. The Gibeonites, a very valiant people, voluntarily fubmitted '^. ^-^^v^ 
 The other nations were conquered, their cities taken by force, and their 
 kings killed '^. After which Jojhua divided the land of promife among 14+4- 
 the twelve tribes, and caufc-d the Hebrews to enjoy a profound peace '^. 
 
 After his death a fort of anarchy prevailed among them, they having H-5- 
 no head to govern them. The tribe of Judah had the conducl of the 
 war, which they were forced to maintain againfl: the CanaaniteSj and 
 came off vidorious ^. And all the neighbouring nations having either 
 fubmitted or been conquered, the Hebrews enjoyed great plenty of every 
 thing J but profpcrity had itsufual effeds upon them, and corrupted them. 
 They negleded the word of God, they fell in with the manners of the 
 Canaanites, did not fo much as fcruple making inter- marriages with 
 them, and their loofnefs led them even to idolatry ^. This iln was 
 the confequcncc of the commaxc they had with thefc nations, which. 
 God (well knowing how dangerous it would be to them and being wil- 
 ling to prevent it) commanded them to root out. But the Hebrews look- 
 ed on the pleafure of commanding the conquered as the moft agree- 
 able fruit of their victory, and therefore would not entirely dcflroy 
 them. 
 
 It was about this time, that a Levite's wife, having been violated i+ocj. 
 by fome BenjamiteSj died of grief ^. The other tribes to revenge this 
 crime, declared war with that of Benjamin, and almoft entirely dellroy- 
 ed iO\ 
 
 The Hebrews having forfaken the w^orfhip of God, for the worfliip of i- jjpi.. 
 dols,God did not leave their infidelity unpunilhed. The King of Alefopotamia 
 declared war with them, defeated them, and kept them eight years under 
 his dominion \ Othniel delivered them, and gave them peace for forty 
 years'^. But this-k)ng peace became fatal to them 5 they relapfed into i^g-. 
 idolatry, and the puniihment followed the crime. God made ufe oi Eg- j,^^. 
 Ion king of Moab to chaftife them ^ ; and they continu'd under iiis yoke 
 for the fpace of eighteen years "\ till Ehud, moved thereto by God, j^a^ 
 
 «Jofli. vi. •'Jofli. ix. * Jofli.x. xi. xii. '^ Jolh. xiv.-xxii. ''Judg.i, f Judg. ii. ^Judg.xix. 
 '^Judg. XX. i Judg.iii. 8. * Judg. iii. io> n. \ Ibid. v. 12. "1 V. 14. 
 
 made
 
 3 
 
 I ',07 
 
 1245 
 
 An Introdu6tion X^ Book I. 
 
 made an attempt upon the king of Moaby killed him privately, and ha- 
 ving tumultuouily armed the Hebrews againil the Moabites, cauted them 
 to reeovei their hberty, which they enjoyed tor fouricore years % reckon- 
 ing from the time, that Othntel firft procured it them. 
 
 \ H i£ Philiftines difrurbcd the Hebrews. Shamgar after Ehud un- 
 dertook their defence, and killed fix hundred Philiftines with a ^ plow- 
 
 Ihare. 
 
 The Hebrews forfook the worfhip of God, and offered facrifice to 
 
 idols a third time. Jabtn king of the Canaanites fubdued them, and 
 ^'^^ cruelly exercifed his dominion over them for twenty years. Deborah, 
 (for want of a man whom he could put at the head of them) was chofen 
 by God to deliver them ; and fhe governed them for forty years ^. 
 
 The Hebrews according to their ufual inconftancy again forfook God, 
 
 who i^ave them up to the Midianttes 5 and the extream mifery to which 
 
 they found themfcives reduced, made them have recourfe to him. Thus did 
 
 they in profperiry forget all his benefits, and facrifice to idols j and in 
 
 advcrficy invoke his holy name. They therefore confelTed their fin, and 
 
 God moved by their prayers, refolved to relieve them. For this purpofe 
 
 he gave them Gideon for their head, under whofe condud they vanqui- 
 
 1^32. fiied'^the Midianttes, and fliook off their yoke \ Abimelech, one of his 
 
 ^^^^' children, fucceeded him, after having killed feventy of his brethren. But 
 
 fo horrible a maflacre was not long unpuniflied : this impious wretch 
 
 iuj6. about three years after, was dafhcd in pieces by a ftone, which a woman 
 
 threw down upon him from the top of a tower ^. 
 
 Tola governed after him, and was fucceeded by Jair. Under this prince 
 the Hebrews fell into idolatry again, and were conquered by the Am- 
 monites f. 
 
 ^ ^ ">- Jephthah reftored them thek liberty. This prince made a vow to God, 
 that if he gave him the victory, he would offer up to him in facrifice, 
 whoever fhould firft come out of his houfe to meet him, at his re- 
 turn. This proved to be his only daughter, who firft met him after his 
 conqueft : and accordingly he put her to death in performance of his 
 vow '^, Though there are fome interpreters, who contend that Jephthah 
 only obliged his daughter to a perpetual virginity. 
 
 » Judg. iii. 15-50. "^ E7:g. tra7zf. an Ox-goad, Judg. iii. 31. 'Judg. iv. v. «* Judg. vi. vii. viii. 
 -^Judg. ix. fjudg. X. ^Judg. xi. AfTER 
 
 1173 
 1171
 
 Chap. II. the Holy Scriptures. ^^ 
 
 After Jephthahy Ibzan^ Eloriy znAAbdon^icYO. fucccflivcly bothjud- ^'^j'r ^c- 
 ges and princes of the people of God ^ Who having relapfcd again jf^'JI'^' 
 into their ufual crime, were fubdued by xhzThiliJiines : and found a de- n+o- 
 liverer in Sampfon, who with the ftrength of his arms broke off their JZA^ 
 yoke ^. But this man of fuch flrength, (ufFcred himfelf to be overcome 
 by a woman, who after flie had cut off his hair (in which his ftrength 
 confifted) delivered him to x.\\c:Thiliftincs, They put out his eyes; and ii^. 
 on a feftival, when the moft confiderable among them were ailcmbled 
 together in their temple, brought him out to infult him. But his hair 
 being grown again, he took hold on the two pillars which fupported 
 the temple, and had ftrength enough to overturn it ^, So that he bury'd him- 
 felf as well as his enemies in the ruins ; and became thereby a type of 
 Jesus Christ, who perfcdly overcame the devil, only by his own 
 death . 
 
 After the death of Samfon^ Eli was both Judge and High-priefl at 
 the fame time ^. (Some skilful chronologifts make the twenty years of 
 Samfons government, to be the firft twenty of the forty, during which 
 Eli judged the people.) Hophni and ThmekaSy Elts fons, having drawn 
 down the juft anger of God upon themfelves and the people, by their li- 
 centiouinefs, were overcome and flain by the Thill/lines^ and the ark 
 of God, which they had carried into the camp, was taken ^. Eli, upon 
 hearing this news, fell backwards from his chair and broke his skull ^. 
 And the Thilijimes being unable to endure the miferics which God n^i. 
 poured down upon them, fent the ark back ^. 
 
 Hannah, the wife of Elkanah, after having been long barren, obtai- 
 ned a fon from God, whom fhe confecrated to him '\ He was named 
 Samuel, and became Eli's fuccefTour. In his time the form of the go- 
 vernment was changed. The jews defirM to be governed by a king like 
 other nations ^ ; God confcnted to it, and Samuel by his command chofe 
 Saul ^, who neverthelefs difpleafed God, and deferved to be rejeded, for 
 not exadly purfuing the commandments which God had fent him by Sa- 
 miiel ^ God therefore commanded Samuel to confccrate David to 
 be King, in Saul's room '". David was yet very young 5 neverthelefs he 
 
 • Judg. xii. ''Judg. xiii. xjv. xv. "^ Judg. xvi. "* i Sam. i\ 9. ' i Sam. iv. ^ Ibid. 
 \ I Sam. V. C. '' X Sam. i. ' i Sam viii. ^ i Sam. ix. x. ' i Sam. xr. ^. i Sam. xvi. 
 
 F fought 
 
 1 122. 
 
 1095. 
 
 10^}-
 
 34- An Introdu6lion to Book I. 
 
 rear he- fought With Goliah, killed him, and by this vidory humbled the Tbi. 
 l^(^^^ ' liJlineSj who had been hitherto the mofl formidable enemies the Hebrews 
 \y\^^ had ^. A victory fo confidcrable rais'd Satd's envy againft T>axtd, who 
 J055. was forced to fly and conceal himfelf ^, till upon the death of Saul he 
 afccnded the throne ^. This great prince made his reign illuftrious and 
 happy, both by his piety and his valour. Neverthelcfs he forgot his du- 
 ty in the midft of his profperity, was guilty of an horrible adultery with 
 1034. Bathfjebah the wife of Uriah, and caufed the husband to be killed, bc- 
 caufe he could not otherwife conceal his crime ^. Afterwards he con- 
 fcflcd his fault, and was fincerely penitent for it, whereby he obtained of 
 God a renewal of the promife he had made, that the Redeemer of the 
 1015. world fhould be born of his pofterity ^. Solomon fucceeded his father \ 
 and amidft all the delights of a profound peace, built God a magnifi- 
 cent temple upon mount Moriah ^, which was finifhed in t\\^ year of 
 1004- the world three thoufand. Till this was built, the Hebrews had no other 
 temple, but the tabernacle of Mofes, 
 The Solomon \oy!zA peace, and was the wifefl:, and moft magnificent prince 
 
 FIFTH ^£- j^jg ^.^^^ Neverthelcfs, the love of foreign women, whom he had 
 THE married contrary to the exprefs command of God, led him into idola- 
 woRLD. ^j.y h^ Q^^ puniflied this crime in the perfon of Rehoboam his fon, to 
 975. whom he left only the tribes of Judah and Benjamm, and eftablilhed 
 1^°y-^f If Jeroboam king over the other ten^ 
 
 tl'eTemple, T H E kingdom of Rthoboam was called the Kingdom, of Judah, and that 
 to the end ^^ j^roboam^ the Kingdom of Ifrael. This laft prince, fearing leafl: the 
 ftLly 'of people fhould return to their obedience to Rehoboam, if they conti- 
 Babylon. ^^^^ ^q ■ „q up to facrifice in the Temple at Jerufalem, which was the 
 capital of the kingdom, caufed two golden calves to be made, and com- 
 manded his fubjefts to worfhip them, as the Gods, which had deUvered 
 them out of Egypt ^. 
 
 » I Sam. xvii. ■' 1 Sam. xviii. «^ 2 Sam. i. ^ z Sam. xi. « 2 Sam. xli. * i Kings ii. i£ 
 £ I Kings V. vi. vii. viii. t 1 Kings xi. • i Kings xi. xii. ^ i Kings xii. 25.--^ 
 
 — 35- 
 
 The
 
 Chap. II. the Holy Scriptures. 
 
 35 
 
 The names of the kings of Judah and Ifrael^ from the diviTion to "^^^^ ^^- 
 the deftrudion of the two kingdoms, are as foiiows : fonchnft. 
 
 97J. 
 
 Kings of Judah. Kings of Israel. 
 
 1. Rehoboam ^ 
 
 2. Abijam <=. 
 
 3. Asa ^. j 
 
 At this time lived the prophet £"//- 
 4 Jehoshaphat I jah "^,who is fo famous for his zeal, 
 and who being taken up into hea- 
 ven in a fiery chariot, left his difci- 
 ple Elijha to be his fuccelTor '\ 
 
 5. Jehoram ^. 
 
 6. Ahaziah ^ 
 
 7. JOASH ^. 
 
 8. Amaziah y. 
 
 £///^^ prophefied 
 
 I. Jeroboam ^ 
 
 97)- 
 
 
 9)8. 
 
 
 955- 
 
 2. Nadab ^ 
 
 954- 
 
 3. Baasha f. 
 
 953- 
 
 4. Elah ^. 
 
 5)30. 
 
 5. Zimri h. 
 
 929. 
 
 ^. Omri«. 
 
 925. 
 
 7. Ahab ^, 
 
 918. 
 
 
 914.^ 
 
 8. Ahaziah ^ 
 
 897. 
 
 9. Jehoram ^, 
 
 ^6. 
 
 
 889. 
 
 
 88f. 
 
 10. Jehu^ 
 
 884. 
 
 
 878. 
 
 1 1 Jehoahaz ^. 
 
 856. 
 
 12. Jo ash \ 
 
 839. 
 
 13. Jeroboam 
 
 827. 
 
 the fccond 2. 
 
 8 10. 
 
 9. UzziAH or Azariah ^. 
 
 I N the reign of Jeroboam the fecond^ king of Ifrael ", Jonah the 
 prophet was fent by God to Niniveh, to declare to its inhabitants that 
 their city would be deftroyed, if they did not turn and repent. But he 
 to avoid fo difagreeablc a commiillon, got on board a fliip, and the 
 
 » I Kings xi. 43. ^ Ibid. xi. xii. xiii. xiv. "^ i Kings xv. 1-7. ^ Ibid. -y. S-s"". f Ibid 
 V. 25, 2^> 27. ^ Ibid. V. 28-34. ^"^ ^- xvi- "-'• 1-7- ^ i Kings xvi. 8, 9. »• Ibid. •:;. 10-22! 
 i Ibid. a;. 23-27. ^ Ibid, a; 28-34 ^"^ '^^ xvii-x.vi. ' i Kings xxii. 41-49. 2 Chron. xvii-x.Tc' 
 ^iKingsxvii. " i Kings xix. 19. 01Kings.xxii.51.53. 2Kingsi. P2King,s iii-vii. -^ 2 Kings 
 viii. 16-24. -^ Ibid. nj. 25-29. ^ 2 Kings ix. x. ^ 2 Kings iv-vii. v ^ Kings j:i xii. ^ ^ j^jj^gj 
 xiii. 1-8. * ibid. v. 9-12. ^ Kings xiv. 1-20. ^Ibid. "j. 23-28. & ^ Kings xv. 1-7. 
 " Mr. Marfhal places this imjfion to Nineveh, ?» tkc year 8(>2, avd cojifequeritly in the reign of 
 Jehu king of Ifrael, andjozXk king of Judah. See his Tabula; Chronologicie. 
 
 ^ ^ Ihip
 
 36 
 
 An Introdudlion to 
 
 Book I. 
 
 800. 
 
 rear he- flilp in which he was, being beaten upon by a furious tempeft, and lie, 
 8^0^^ ^^o^ving what was thecaufcof it, caufcd himfclf to be thrown into the 
 ^w'^V^-Tca. Immediately a great fifh fwallowed him, and after three days threw 
 him up ^ upon the fhore. Whereby he became one of the moft Uvely fi- 
 gures of Jesus Christ, who by his death cahned that violent tempeft, which 
 would have deftroyed the whole world, and after having lain three days 
 in the bofom of the earth, arofe full of life ^. 
 Joel prophefied at this time. 
 
 T HE prophet Ifaiah appeared. He related all the circumftances of 
 the death of Jesus Christ fo exactly, that he feems rather to have 
 been an hiftorian than a Prophet. All the fcriptures of the Old Tefta- 
 ment were defign'd only to reprefent to us Jesus Christ. When 
 he was come upon earth, he only made clear,what was before obfcurely 
 contained in the predictions of the prophets, and the figures of the 
 
 law. 
 
 IxAmos S] Hofea ^^ Obadiahy and Nahum ^ prophefied in thefe times. 
 
 14. Shallum ^ 
 
 1 5 . Menahem ^. 
 
 16. Pekahiah K 
 
 1 7. Pekah *. 
 
 772 
 
 759 
 758 
 753 
 742 
 
 730 
 725 
 
 10. Jotham' 
 
 11. Ahaz"^. 
 
 12. Hezekiah°. 
 
 Mtchah prophefied ^ 
 Rome was built. 
 
 18. Hoshea ^ 
 
 1 N the reign of Hojhea, king of Ifraely Shalmanefer took Samaria, 
 and carryed the ten tribes into captivity. By this the kingdom of Ifrael 
 was deftroyed : and the Cutheans were fent by Shalmanefer to inliabit the 
 country of Samaria. But they continuing to worfhip their own Gods, were 
 vifited with a cruel plague, during which they were informed, that the 
 only means to deliver themfelves from this fcourge, was to worfliip the 
 
 »Jon. i. ii. »> Matt. xii. 39. "^ Tear before Chrift, 787. ^ Tear 785. e Year 758. f 2 Kings 
 XV. 13-15. ^ Ibid. f. 17-21. ''Ibid. v. 22-26. 'Ibid. a*. 27-31. ''Ibid. v. 32-38. } Tear 
 753. »2KingsXYi. !2Kingsxvii. ? 2 Kings xviii-xx. 
 
 true 
 
 i
 
 Chap, IL the Holy Scriptures, 37 
 
 true God. And they therefore defired the king of Affyria, to fend them '>'"' ^f- 
 fome of thofe Ipraelitijh priefts, who were in captivity. By them thcy^"^!^^^'-^' 
 were inftruded, in the manner in which God would have us to worQiip ^^/v^J 
 him, were thereby cured of the plague, and perfevered in that religion, 
 of which Samaria was the principal feat ^. This city had been built by 
 Omri king of Ifrael^ upon a mountain which he had bought of Shemer. 
 And it having been repeopled by the Cutheans and Ifraelites which 
 were fent thither, the Samaritans were a mixture of Ifraelites and 
 Gentiles, 
 
 13. Manasseh fucceeded Hezekiah^, 6<^Z. 
 
 14. After him reigned Amon ^. 643. 
 
 15. JosiAH fucceeded him at eight years of age <^. Under this king 641. 
 Jeremiah began to prophefy ^ 5 and Zephaniah ^ and Habbakkuk ", wrote 
 their prophefies '\ 
 
 1 5. ShalluxM, orjEHOAHAZ, was his fucceflbr. But three months af- 610. 
 ter he had been upon the throne, he was overcome, and carried captive 
 into Egypt by king Necho ^ 
 
 17. Eliakim his brother, was made king in his room \ and called 
 Tehoiakim. Nebuchadnezzar took him captive in order to carry him Cof. 
 to Babylon, but left him, and contented himfelf with impofing a tri- 
 bute upon him. Neverthelefs, he took away with him part of the vef- 
 
 fcls of the temple, and carried fome children of the blood royal, and of (JoiJ. 
 the firft families into captivity, among whom were T>aniel and his com- 
 panions. This was the beginning of the feventy years, during which the 
 captivity of Babylon lafted. 
 
 18. Jehoiachin reigned after the death of his father : and was carried ^p^. 
 captive into Babylon s with ail the treafures of the temple and palace ^ 
 
 19. Zedekiah was fubftituted in the room of Jehoiachin ^» his ne* 
 phew " i and he alfo was made prifoner and carried to Babylon j Jem- 
 falem having been entirely deftroyed, and the temple burned °. 590: 
 
 »2Kingsxvii. »> 2 Kings xxi. 1-17. « Ibid. v. 18-26. «» 2 Kings xxii. xxiii ^ An. C^i. 
 MarfhaU An. 628. Prideaux. ^ An. 630. ^ An. 609. See Trid. Con. P. i. B. 1. Under this year. 
 ^Our author here joins Bajuch ni'ith Zephaniah andHzbokknk, hut till fuch time, as better proof be 
 given of the authenticknefs of the book ivhich goes under his name, and of Hs oivn infpirationy than 
 nuhat has yet appeared, I hope J may be pardoned the omitting to place him among the prophets. See 
 Prid. Con. P. i. B. i. ujider the year ^^^. * 2 Kings xxiii. 31-35- * 2 Kings xxiii. %6> 37, 
 f2King3xxiv.y-i5. !» Ibid. 1^.17-20. ^ His brother, 2Qhtovi.TiXX,sli9. »2Kingsxxv. 
 
 Ezekiel
 
 A 8 ^An Introdudlion to Book I. 
 
 rear he^ Ezekiel began to appear in the firft years of the captivity % during 
 ^"''f^'^- which T>ame/ determined the differences that the Ifraelites had among 
 J-yr^ them. It \v:isT>a?i/e/, who was mofl exprefs in his prophefies, in marking 
 out the time, when the flavery of the Hebrews was to end, the MeJ^a^ 
 to be born, and the law of Mofes to give place to a law, which would 
 be both more holy and more lading ^. And his ability and knowledge 
 Jiaving made him known to the king of Babylon, he was chofen out 
 to read and explain the charaders, which appeared written on the 
 wall of the hall, at a feaft which he made for the great men of his 
 court, when they were drinking out of the facred veffels, which had 
 been taken in the temple at Jerufakm. No body elfe could explain 
 what thefe charaders fignified : but IDankl difcovered in them a dead 
 warrant for the king S which was immediately executed at the taking of 
 Babylon^ which Cyrtu made himfelf matter of, [that veiy night ^J, and af- 
 terwards gave the Je-jus their liberty. This Cyms put an end to the kingdom 
 of Babylon, he having been railed up by God to punifh thofe kings, for ba- 
 vin*'- burned the Temple at J^r//y2?/^;?/. This prince favoured the7/r<2£'//>^x. 
 Had the Jeiz's been lefs Jlow of heart to believe, the terrible 
 The revolution , which laid defolate that promifed land , which God 
 "^^" had put them in podefllon of by fo many miracles, would have 
 THE been enough to have convinced them, that that was only the Ihadow 
 WORLD. £• another more happy country. For what calamities had they not un- 
 
 troin the , ,1 1 i , 
 
 tndof the dcrgone in this very country, where they were to have been happy, 
 
 '7Th ^^'^^"^ before they were carried into captivity ? Could wars, defeats, long 
 
 \on,^tothe flaveries, a fevere exercife of authority in their own kings, and at laft 
 
 hirtb of ^^^ dcftrudion of Jerufalem, the burning of the Temple, and the carry- 
 
 Christ. ing away of the people into a ftrangc land, could thefe be the things, 
 
 in which fuch magnificent promifes, as thofe were which God had fo 
 
 often repeated to their fathers, were to terminate ? It is eafy to perceive, that 
 
 they pointed at fomething elfe. But becaufe thefe myftical figures, which 
 
 reprefented Jesus Christ, were not yet compleated, it was neceflary 
 
 that the republick of the Hebrews fhould yet fubfift, and the Temple be 
 
 rebuilt ; and C^ms therefore became the reftorer of them". He gave 
 
 » Tear before Chrifl, 595. atid confe^uently before the captivity, according to Marfhal. ^ Dan. ix. 
 2^-27. SeeVx'A. Con. P. I. B. 5. under the year /^f^Z. ni^here the completion of this prophecy is fully 
 proved. ' Dan. v. ^ JeePrid. Con. P. i.B. 2. under the ytar 543. in nuhichyear he places it. 
 
 re-
 
 Chap. IL the Holy Scriptures.^ on 
 
 the Jews leave to return mtojudea, and to rebuild the city oiJeriiJalem'^''^-r ^^- 
 and the Templet Zembbabel, the Ion of Salathiel, and Jefiua, x\\^^'''^^^^' 
 fon of Zozadack, the high pricfts, were the dircdors of it j and they v-^V^ 
 began with raifing an altar to God, and re-cftablifhing the daily ih- 
 crifice^ The next year they laid the foundations of the Temple, and 
 were hindrcd by the malicious reports, which their enemies made of 
 it to the court ^. But T>arius the fon of Hyftafpes, gave them leave oo 
 to finifh it in the fccond year of his reign ^. 
 
 Haggat, and Zechariah propheficd at this time i and Malachi, [fonie 
 time after ^] ^'°' 
 
 The Je-jus were two hundred years fubjcd to the Terjians, who 
 fubduedalmoft all x\\zEaft to their dominion. KY\dT)arius their laft kine 
 liaving fent Sanballat to be governour of Samaria^ this commander married' 
 his daughter to Manajjes^ the brother of Jaddm, the high prieft at Je- ^^^* 
 rufalem f, which alliance made Manajfes odious to the Je-jus. It was 
 about this time, that God made ufe of Alexander the Great, fon of 
 Thilip, king of Macedon, to overturn the empire of the Terfians. In 
 his pafTage from Greece into i^Jia, he came to Jernfakm-y where they ^^^' 
 fhewed him the prophefies T>aniel had made, of the eflablidiment of a 
 new empire which was to be founded by him^^j this made him treat 
 the Jews well, and have a refped for their religion, and their Temple . 
 and Sattballat got leave of him, as he had already done of T^arim, to 
 build a temple ^^ on mount Gerizim like that at Jerufakm j and he ^^ave 
 the high priefthood of it- to his fon- in-law Manajfes. 
 
 i_Aiexander made himfelf maftcr of all the Eafl, and dcftroyed the 
 Terjian empire, which Cyrus had founded ' : but he did not long enjoy ^^ 
 his conquefts. He died ^, and his captains dividing his empire among them, 
 Egypt fell to the Ttolemies^ and Sjrja to the Selene ida. And the Jews 
 being fcituated between thefe empires, were often ill-treated by the So- 
 vereigns of both of them. Their religion alfo was cruelly perfccuted, 
 efpecially under i^ntiochus, who was of the race of the Seleucida. 
 
 « Ezra i. ii. ^ Ezra iii. "^ Ezra. iv. "Jlbid. * He ijrote his book, A71. 397. Marfhal, Ait. 
 428. Prid. Con. P. i. B. 6. under this year. fNeh. xiii. 28. The Dean of Norv/ich p/acer this 
 warriage, A71. 409. and gives his reafons for it-, Con. P. I. -B. 6. under that year. ^ Daa viii. ix. 
 «> Jofephus is niijiaken in faying, Sanba'.lat had leave of Alexander to build this temple, it li'as huib 
 before this time, ayid therefore the Samaritans /rW/o;/ to him, niuft have been of fofne other favours. 
 Prid. Con. P. i. B. 7. under the year 332. .'331. Prid. ^ An. 323. WhEN
 
 . ^ jin Introdudion to Book L 
 
 Year h- \V H E N tlils pcrfccution was coiiic to the higheft, Mattathras killed 
 forechnjl. ^^^^^^cius's otriccr, who forced the Je'SJS to offer facrifice to idols \ 
 sJ^ Upon this, he fled from the city of AMm^ and having gathered together 
 a company of the Je-j^'s, dcljpifcd the king's threatnings. He had five 
 Ions equally wife and valiant, of whom Ju^^as, furnamed Maccabeus, 
 'Jonathan and Stmo7i, were the moft confidcrable ^. Their father with 
 his iafl breath exhorted them to defend their religion, and hberty ^ : and 
 %a. Judas accordingly put himfelf at the head of the Je^JJS, gained feveral 
 \iaories over K^ntiochw's lieutenants , purify 'd the temple , and re< 
 '^^'" cflablifh'd the worfliip of God K The name of Maccabees^ which 
 >vas given to thefe brothers, is thought to have been taken from 
 their ^having born thefe four letters, M, C B. I. in their ftan- 
 dardsj which in Hebrew are the firft letters of this paflage in Scri- 
 pture. Mi Camoca, Baelim, Jehovah, that is, ^^ho is like unto thee, 
 O Lord, among the rnighty ones ^ ? They were alfo called Asmoneans ; 
 the origin of which term fome draw from the Hebrew Hafidtm, of which 
 the Greeks make'A(^<^»a.'o/, that is to fay, hofy and religious men^. Thefe 
 Asmoneans having driven the Syrians out of Judea reigned in it two 
 hundred years ^. As they were of the tribe of Levi, the Icepter was now 
 departed from the tribe of Judah ; ioixhc Jevus then lived according 
 to their own law. It is true indeed, that the princes of the houfe of 
 T>avid no longer governed them, but yet as their republick ftill fubfifled, 
 the time was not yet come, in which the MeJJiah was to be born accor- 
 ding- to the prophecy of Jacob ; who marks out the time of his birth 
 to be, when the republick fliould be ready to be deftroy'd. 
 
 Judas was fucceeded by Jonathan ^\ The Jeiijs were at this time 
 
 ^^'' always at war with the Syrians^ and annexed the high-prieflhood to the 
 
 fovercign authority. And in the time that the Syrian princes flourilhed, 
 
 Onias, the fonof Onias the third high-prieft, feeing that t^ntiochus had 
 
 H9- given the dignity of the high-prieflhood to the wicked Alcimus, went 
 
 into Egypt, and having no farther hopes of getting the high-prieflhood, 
 
 '» I Mac. ii. 15. i- Ibid. r. 2, 3, 4, 5. = Ibid. -y. 50-70. <» i Mac iii-viii. « Exod. xv. 11. 
 f The Aiideans, Chafidim, or Afmoncans, 'were not the Maccabean ^ro/^^rj thejnfehes, hut a par- 
 tuularfort of men luho joined them j andiuho 'vjere fo called, on the account of their very rigorous ob- 
 ftrvavce of traditions, as '■jjellas the law. Prid. Con. P. 2. B. •?. uxder the year i6y. ^ The Afmone- 
 znsreigfied ht 120 years, liz. from the year before Chrifi, i66. to the year before Chrifl, 37. ex- 
 clufive. Ibid. B. 3, 4, 5, d 7. ^1 Mac ix-xii. which
 
 Chap. 11. the Holy Scriptures. ^i 
 
 v/hich was now in the poflcilion of the Afmoneans, he got leave of '^<^'^^ ^ '- 
 
 Ttolemj Thilornetor, to build a temple at Htlwpolis^ like that at J^ru- \,^iJ^ ' 
 
 falenij and was hiinfclf made the high priefl of it. ^/-v-v-/ 
 
 'Jonathan was fuccceded by Simon ^. i^. 
 
 Simon by his death left the command to John Hire amis^, 135. 
 
 Jokn Hircanus dcftroy'd the temple of the Samaritans^ x.vo hundred 130. 
 years after Sanballat had built it. He aUb fubdued the Idumeaiis, forced 
 them to be circumcilcd, and by this means incorporated them with the 
 Je-^s. 
 
 Jiic'as AriftobtihiSj fucceflbr to Hircanus, changed the form of the 107. 
 government, and made himfelf king. 
 
 After him reigned Alexander Janncus. io5. 
 
 Hircann^s {the fecondl fucceeded Alexander, but his brother Arijlobu- -^. 
 ha difputing the crown with him, this ditFerencc gave occafion to the 
 Romans, to come and fubdue Judea. 
 
 Tompey took J ertifalem 2ii\<i the temple, dcpofed Ariftobu'.us, deprived fj^. 
 Hircanus of the crown, and leaving him only the high-pricllhood, made 
 the Je'iL'S tributary to the Romans. From this time the republick of the 
 Hebrews grew every day weaker and weaker, till at length the Me£lah 
 being come, it was entirely dcftroy'd, as Jacob had foretold. 
 
 Crapis going to make war upon the Tarthians, entered Jentfalem, 
 and plundered the temple. 
 
 Cafar and Tompey raifed a civil war in the Reman empire, in which 49. 
 the former was vidorious. He had, at the beginninj> of the war fent 
 Antigomis the Ton of Ariftobidus, into Judea, to draw it off from Tom- 
 pefs party. And as foon therefore as Cafar became mafter of the em- 
 pire, Antigonns preferred complaints to him againfl his uncle Hircanus, 
 and againft Antipater his firft minifter. This Antipater, by nation an 
 Idumean, was the father of Herod the Great, and had the addrcfs to 
 get into Cafars good graces, and obtain of him a confirmation of the 
 high-prieflhood to Hircanus, and the government of Galilee for his fon 
 Herod, who was yet very young. 
 
 Cafar was killed in the fcnate 5 and O^avian his nephew and heir 
 came into Italy, put himfelf at the head of his troops, aud havin<^ ftruck 
 
 * I M^c. xiii,. xiv. ^v. ^ 1 Mac. xvi. t 
 
 G up 
 
 5+' 
 
 +5- 
 
 4+-
 
 ^2 An Introducflion to Book I. 
 
 rar he- up a Icague with Mark Antony and Lepidus, formed the triumvirate. 
 foreChrifi. ^fj-^r^yards he declared C^far's murderers, enemies to the republick, and 
 ^y^\^^ made war upon them. 
 
 Antipater having been poifoncd, Herod got the friendfhip of Anthony'y 
 and married Marmmnc grand-daughter to Htrcanus. But Tachorus, the 
 fon of the king of the Tarth'tans^ having made himfelf matter of Syria, 
 4°- entered ^alefline, dcpofed Hircanus, cut off his ears in order to render 
 him uncapable of exercifing the office of high-prieft ever after, carry'd 
 him away captive, and put Antigonus in his room. And his invafion 
 of the "Partkians having forced Herod to fly, he therefore came to 
 Rome, and by the favour of Anthony^ obtained the kingdom of Judea . 
 and f^nt'igomis was declared an enemy, for having ferved the T^arthians^ 
 Herod came and befieged Jerufalem, took ir, and by his intrigues 
 prevailed on K^nthony to have Antigonus beheaded. Thus did the fce- 
 pter fall into the hands of a foreigner, fmce Antipater, Herod's fa- 
 ther, was an /^/////fj?/. And this prince put ///rr^?^f/j", who had been fet 
 at liberty, to death. The fon he had by Mariamne^ and to whom 
 he could not refufe the dignity of the high-priefthood, was Ukewife 
 by his own order ftifled in a bath, and he never after gave this office to 
 any, but perfons of an obfcure birth. 
 
 The Trium-ciri having quarrelled among themfelves, Lepidus was 
 
 27. driven away, Anthony overcome, and Ociavian remained mafter of the 
 
 empire, and was furnamed Augtiftus, This great prince finifhed the civil 
 
 and foreign wars, and procured that univerfal peace, in which, it pleafed God, 
 
 26. t\i£.MeJJiah ihould come into the world. 
 
 Notwithstanding the friendfhip Herod had had with An- 
 thony, he had the addrefs to infinuate himfelf into the favour oE Au- 
 gnjtus, and he continued the kingdom of Judea to him. After this 
 he put Mariamne to death, and having now nothing to fear, he was no 
 ,8. longer very fcrupulous and exad in his obfervance of the manners and 
 ceremonies of the Jews. Neverthelcfs, he rebuilt the temple : and it 
 was of this work of his, that the Jews fpake, when they told Jesus 
 Christ in the Gofpel, that the temple '■jvas forty and fix years in buil- 
 ding ^ : and his ovs^n family furfcred more by his cruelty than any other 5 
 for he dcftroyed a great many of his own children. 
 
 » John ii. 20, The
 
 1 Chap. 11. the Holy Scriptures. ^3 
 
 The time being now approaciiing, ^acn the McJJlub vi'a5 to be born, ^/--^ «■- 
 God choi'e J»/j';x to be his mother. She was to remain a virgin i?/^fr'*" 7^-'' 
 fije bdd conceived by the ioie operation of the Holy Ghost, whicii ^^^.^^ 
 was to be a lecret j and a marriage therefore was nece-ilai}- to conceal 
 this cocdiiion of a xn other and a virgin at once. Accordinsilv fhe 
 was efpoiifed to Jofepb : and then God lent the angel GaWiii^ to let 
 her know, that he had made choice of her to be the mother of his 
 ion, and (he immediately conceived, j^^/*^' perceiving her to be with 
 ' child, would not have married her, but that the angel diicovered the 
 myilcry to him -. Every tiling; in the worid now lecmcd to prepare foj 
 the birth of the Mejjiak^ at the time and in the place the prophets 
 had marked cot ; and it came to pafs accordingly. 
 
 A httle before the death of Herod, AaguJJus jelbivjcd to have an account 
 taken of his revenues, his forces, and his iubjecis thioushout his whole 
 empire J (which reached all over the world,) and Cyre7j:uSj ox ^;//ri- 
 fifuf, the governour of Syria, had the charge of that of Tuhjl^ne. E- 
 vcry one was obliged to go and r^iiler himfelt in the cit)', &om whence 
 he originally came ; and Jofepb \n as forced to leave XMzareth, where 
 he lived, to go and regifler himfelf at Bztbkbei?i, the city of T>d-^id, 
 of whole family the M^jp.aJo was to be born. Mary his whe accom- ^^ 
 panied him thither : and the time of her delivery being come, fnc 
 brought Jesus Christ into the world ~. Haod was inforined of his 
 birth by the Magi, who had been condudcd to 'Jeriifalcm by a mha- 
 cokxis ftar 5 and being much affrighted at the news, caufed all the chil- 
 dren in Bethkh€?n, and its neighbourhood, to be put to dearh. A ht- 
 tle time before, he had killed Antipater, his own foa. J3ut the child 
 he now aim'd at, efcaped his fury. J(>j^pb carried him and \\i'i, nK)ther 
 into Egrp, and there continued tiii the death of Herod. 
 
 HiTod died, and by will divided his kingdom between three of his 
 fons, which divifion was coiinrmed by Auguftus. Arcbelaus had 7//- 
 dea and Samsrta, under the name of an Ethnarcky \Hrod Antipas, Gali- 
 lee and Terea 5 and Thiltp, It urea and Troihomtis, under the name of 
 Tetrarcb : which are titles of honour inferior to that of king. Jofiph 
 upon his return from Egypt^ finding that ArcbcUus reigned in judea, 
 retired to Nazareth in GaliUe -. 
 
 Mi:: i. = L-ks i:. ^ Mi~. li. G 2 
 
 Jesus
 
 44 
 
 An Introdudlion to Book L 
 
 The Jesus Christ was now come into the world, at the time which the 
 
 AG J OF prophets marked our, the Jews thcmfelves being judges. According to 
 THE them the world was to have laftcd fix thoufand years 5 two thoufand of 
 ^Tr^^the ^^'^^i^Ii P^^^^^^ t>efore the law of Mofes, two thoufand under it, and the 
 t^r^o/ law of Jesus Christ will laft as long. We proceed now to a fliort 
 Chr'ist, account of what pafled in this laft age. 
 
 talhe^re- Archeluus reigucd but ten years: he was banifhed to Vienne in Gaul, 
 fint tone, j^.^ ]<;inaclom tumcd into a Roman province, ^irtnius made governour 
 '' 8 of it, and from this time the Jews were abfolutely under a foreign 
 '^'"^^^ dominion, ^tirinius regiftered the people a fecond time, but one Ju- 
 das of Galilee oppofed it, and perfuaded the people, that it was a mark 
 of fhameful flavery, and that it was injurious to God himfelf, whom 
 alone they ought to acknowledge for their fovereign. 
 14. Augiijhis died, and was fucceeded by Tiberius 5 who fent Tilate to 
 
 be governour of Judea. 
 28. I N the fourteenth year of the reign of Tiberius, John the Baptifi be- 
 
 gan to preach. The republick of the Hebrews, as has been often faid, 
 did prepare the way for the MeJJiah, a nd its hiftory was a pidure of 
 all that was to come to pafs : but the timeT when the MeJJiah thought fit 
 
 "to appear,n5erng noW^i:oTiTr,- it pleafed God to point him out by fome 
 
 teftimonies, which were more exprefllve and clear. John the Baptift 
 was chofcn to be his forerunner, and his birth was made very glorious 
 by miracles. For it was foretold to his father, who for doubting the 
 truth of it, was ftruck dumb 5 he was born of a woman, who was paft 
 the age of bearing children 5 and as foon as he was born, his fathers 
 fpeech was rcftored to him ^ ; and fo many miracles produced a gene- 
 ral joy and wonder, and great affurances were formed of his grandure. 
 John the Baptift therefore prepared the Jews by the baptifm of re- 
 pentance, which Jesus Christ himfelf thought fit to receive ^. And 
 now it was that the divine Word became vifible to men, and after ha- 
 '^°' ving inftruded them hitherto only inwardly by their reafon, began now 
 to inftrua them with words, and fenfible examples. But the manner 
 in which he himfelf lived in the world, was the chief inftruaion that 
 he gave it. This was adapted to the capacity of the dulleft minds, nei- 
 
 • Luke i. 5 ^^tt. iii. .„ ^^^^
 
 Chap, IL the Holy Scriptures. ^5 
 
 thcr induftry, nor learning, nor knowledge were neccflary in order to -■^v Dom 
 comprehend it : it was fufficient of it fclf to point out to tiie guilty and ,^r^^lv-/ 
 the infirm (fuch as we are) what is neceflary to be done, in order to 
 a good life. For it is with us, as with the patients, to whom the phy- 
 ficians forbid the ufe of good things, bccaufe they are unhealthful for 
 them, and prefcribe others which are difagreeable and bitter. And in 
 like manner, Jesus Christ forbad Chriftians the immoderate ufe of 
 riches, joy and pleafures, and prefcribed to them poverty, tears and 
 fufferings. He himfelf fpent his life in faftings, retirement, poverty, 
 perfecutions, and fatigues ; and at laft fubmitted to be condemned to 
 the mod fhameful punidiment. This is the true pattern, and infallible 
 rule of life for Chriftians j this is what we mud attend to, if wc 
 would become worthy of eternal life, and penetrate mto the true fenfe 
 of the Holy Scriptures. 
 
 After Jesus Christ had preached the Gofpel for three years, he 
 was offered up upon the crols, at the very time, day, and hour, which 
 the prophecy of l^amel, and the ceremonies of the paflbver, marked 
 out for it ^. It was exa^lly the very day and hour, that the Jews lacri- 
 ficcd the Palchal-lamb in the temple, as 1 have proved, in my hiftorkal 
 treat ife of the antient pajfover of the Jews., This precious death fell 
 in the thirty- third year of the Chriftian ara. 
 
 Thus have I given a very imperfed sketch of the things which are 
 contained in the Scripture, to which I refer the reader. But, as all this 
 hiftory has a relation to the great work of the redemption of the world, 
 it may not be improper here, to explain a little the occonomy of it. 
 Sin could not efcape unpunifhed 5 the juftice of God demanded venge- 
 ance on it 5 and Jesus Christ could no otherwife expiate the 
 fins of men, which he had taken upon himfelf, than by his luft'erings, 
 and the fliedding of his blood. And he therefore put himfelf in the 
 room of thofe naturally impotent victims, which had hitherto been of- 
 fered. But being of a different nature from thofe animals, which could 
 not reftore themfelves to life, he was indeed offered up, but then he 
 foon rofe from the dead, and afcended into heaven ^. By this, he open- 
 .cd a way thither, and gives all thofe an allured hope of being received 
 
 » Matt, xxvii. ! A6ls i. 
 
 into
 
 A^ Jn Introdudion to Book I. 
 
 Jin. DoM. into it, who believe in him, and imitate his life, that is, who are united 
 ^yi}^.^ to him by faith, and an holy converfation. 
 
 Ten days after his afccnfion into heaven , that T>hme Spirit 
 which had given beginning to the world, and life and fecundity to 
 the earth and waters, dcfcended upon the apoftles, on the day of Ten- 
 tecoft. This was the day, on which the Jews offered up to God the 
 firft-fruits of their grain, and on which they had received the law on 
 mount Sinai : and this very day became as it were the creation of a 
 new world. The Church was formed 5 the apoflles became other men ; 
 their minds were enlightened, their hearts became intrepid, and their 
 tongues eloquent. They publifhed the Gofpel, and an innumerable mul- 
 titude of people received it ^ : and which v/as the triumph of the grace 
 of Jesus Christ, Saul, his mod obflinate perfecutor, became, under 
 the name of TmU the moft zealous of his preachers ^. 
 37. Tiber im died. He had ordered "Pilate, who had had the weaknefs to con- 
 
 demn Jesus Christ to pleafc the Jews, to come and juftify himfclf a- 
 gainft the accufations, which the Jews themfelves had brought againft 
 him : and banifhment was the puniflnment of his crimes. Caiapkas too, 
 who had judged Jesus Christ to have been worthy of death, was pu- 
 nifhed with the lofs of the High-priefthood. Ttbertiis was fucceeded by Cali- 
 gula^ who fet at liberty ylgrippa, grandfon to Herod the Great, whom 
 Tiberius had kept in captivity; and with his liberty he gave him the 
 Tetrarchy of Thilip, who was lately dead, adding to it the title of 
 King. 
 ,g The promotion of this prince raifcd the envy of HerodJas, the wife 
 
 of Herod Atitipasy who had beheaded John the Baptift ; and fhe for- 
 ced her husband to go to Rome, in order to obtain the fame title. But 
 far from fucceeding ui his attempt, he was deprived of his principality, 
 40. which was given to Agrippa^ and he banifhed into Gaul. Thus had 
 the murderer of John the Baptift, and the judge of Jlsus Christ, the 
 fame fate. 
 
 Claudius fucceeded Caligula, and confirmed Agrippa in his kingdom, 
 and now added Judca to it. And this king having killed St. James, 
 and put St. Teter in prifon, died fmitten of the angel of the Lord ^. 
 
 41. 
 44 
 
 * Ads ii. '' A6ts ix. ■= Ads xii. 23. 
 
 He
 
 Chap. II. the Holy Scriptures. 47 
 
 He left three daughters and one Ton, called Agrippa the Toung, to whom ^''- i^ot». 
 Claudius gave the kingdom of Chalcis, which Herod his uncle had pof- ^>v>j 
 
 felled. 
 
 Nero, who fucceeded Clatidius^ cruelly pcrfecuted the Chrillians, 54- 
 and put St. ^eter and St. ^Taul to death. And his crimes havi^ig made 
 him abhorred by mankind, he killed himfclf. 
 
 After Kero^ Galba reigned. 6%. 
 
 Galba was fucceeded by OthOj who loft both his crown and his 69. 
 life by the hands of Vitellms^ after he had reigned eight months. 
 
 Vefpafian was proclaimed Emperour. God made ufe of this prince, 70. 
 and his fon Titus^ to puniOi the Jews. They befieged and took the city 
 of yerufaler/ij and notwithifanding the orders and care of Titus to the 
 contrary, the Temple was dcftrcy'd ; and according to the predidion of 
 Jesus Christ, there 'Has not left one ftone of it upon another ^. This 
 Temple had been, as it were, the place appointed for the fevcral fi- 
 gures, which traced out the coming of the Me([i:ih, and being now become 
 ufelefs, fince the coming of the Mcjjiah^it was deflroy'd. And for the lame 
 reafon, the republick of the Hebrews, which was eflablifhed with the 
 fame view, was alfo brought to nought. They had now no longer any 
 prince or commander among them : even the pofterity of Herod were 
 buried in the ruins of Jenifalem. 
 
 dgrippa who was the only remains of that family, and who was 
 the fon of T>rufilla^ the fifter of Agrippa furnamed the Toniig, perifh. 
 ed in an eruption of mount Vefuvius. And that the Mofaic worfhip 
 might be abfolutely aboliihed, at the fame time that the temple at Je- 
 nifalem was dcilroy'd, Vefpafian ordered Lupus ^ the governour of Egypt ^ 
 to dcftroy the Temple which On'ias had built. And this Emperour put 
 all the fpoils of Judea into the Temple of ^Peace, at Rom?, and or- 
 dered the Jews to pay the tribute of half a fhekel, which they before 
 paid to the Temple, to the Capitol-, God being now fo angry with this un- 
 happy people, that he would no longer receive any tribute from them. 
 This was the Teal of the rejedion of the Jews, who now ceafed to be 
 the people of God, were from henceforward difpcrfcd and hated every 
 where, and thereby verify'd the tlueatnings, which Mofes had declared 
 
 * Luke XIX. 44..
 
 ^8 Jn Introdiidion to Book I. 
 
 ^«. Bow. gainftthcm, if they did not Iicarkento the Trophet, uliich would be fent 
 J^ unto tlicm % tliat is, Jesus Christ. It would be in vain to relate all 
 that they il'iftcrcd : the number of thofe who periOicd in J:^rufakin, 
 and were maflacrcd in Judea, was above thirteen hundred thoufand. 
 
 CHAP. III. 
 
 A Jloort View of the whole IVorld. A partkular view of the 
 
 Holy Land, 
 
 G 
 
 EOGRAPHY ought always to follow Chronology. Without 
 it, hiftory is very obfcure j for we can have but very confufed noti- 
 ons of facls, unlefs we know the time and place, when and where they were 
 traniadled. And therefore after having given a chronological abridgment 
 of the hiftory of the Hebrews, I proceed now to give the reader a 
 view of "Fakjtme^ where all thofe things the Scriptures mention, were 
 performed : and that this view may be the more intelligible, I fliall 
 firft give him a general and fhort defcription of the whole world. 
 
 The earth which we inhabit, is round, and refembles a boul: the 
 Plate 2. figure of it is reprefentcd at the top of the map, hereunto annexed. 
 It is divided into two oppofite parts, which arc called hemifpheres. 
 That marked A, is called the loijoer, becaufe under that which we in- 
 habit. It was unknown to the ancients : Amerkus Vefputins difcover'd 
 it, and from his name it is called America. Neither the Scripture, nor 
 prophane antiquity fay any tiling of this part of the world, becaufe it 
 was not then difcovered. 
 
 The fecond hemifphere^ marked B, is divided into three parts, Eu- 
 rope^ AJia, and Africa, It is certain that thefe three regions were peo- 
 pled by the three fons of Noah^ Shem^ Japhet, and Ham : the learned 
 Bochart has folidly proved it, in his book entituled Fhaleg, 
 Europe Europe is bounded towards the fouth, by the mediterranean fea ; towards 
 'bomdl ^^^ ^^ ^"*^ north, by the ocean j and toward^ the eaft it joins to Afia 
 
 » Deut. xviii. 17. 
 
 and
 
 Chap. III. the Holy Scriptures. ^p 
 
 The moft confidcrablc parts of Europe, to the weft, arc Spahi and France, 
 wafhed by the ocean and mediterranean Tea 5 and along the northern 
 fea, are Holland, NoriJvaY, S'-jjedeny T>enmark, a part of Germany, To- 
 land, and Mofcovy. 
 
 The iflands in the northern ocean are Great Britain and Ireland, The if. 
 The mediterranean fea wafhes Italy and Greece. This fea has in it fe- ^x'"^^ "^ 
 veral iflands, which belong to Europe, as Crete and ^/W//. The illand ^ 
 of Malta is near the laft of thcfe : this is the ifland, in fight of which 
 the fliip St. Taul was in, was ihip- wrecked, and here he came a-fhore ^ 
 The ancients called all thofe people Germ ans, who inhabited the coun- 
 tries which lay between Italy and the north : and beyond them, were 
 the Sarmatians and Scythians. 
 
 Greece was a famous part of ancient Europe, Among its cities, A- q^ 
 thens was the mofl illuftrious. The Greeks entered AJia, and poflcflcd 
 a conflderable part of it. The Lacedemonians, and Macedonians, made 
 themfelves famous, the former for the fingular form of their republick, 
 the latter for their viftories and conquefts. 
 
 B u T of all the parts of the world, AJia was at firft the moft fa- ^r 
 mous. It was not only the firft peopled of any, but it likewife fent 
 inhabitants into all the reft. Religion, laws, empires, had their begin- 
 nings there. It is certain that the firft man was made there in the ter- 
 reftrial paradife 5 but there is nothing more perplexing, than the finding out 
 whereabout this terreftrial paradife was. And therefore among that infi- 
 nite variety of opinions, which prevail among learned men, I will here 
 confine my felf to that of the illuftrious Mr. Huet, Bifhop of Avran- 
 ches. He pretends, that the terreftrial paradife was fituatcd upon the The ntu- 
 channel which is formed by the Tigris and Euphrates^ after their uni-^'""^/'^''*. 
 on 5 in the place where this river, after having run towards the weft, turns Eden!' 
 about towards the fouth, and returns towards the eaft. But the difiicuL 
 ties about this firuation, are too important not to deferve our attenti- 
 on J and I will therefore examine into all that the Scripture fays about 
 this earthly paradife. Its own terms are, The Lord God had in the be. 
 ginning planted a garden of pleafure ^. In the Hebrew it is, The Lord 
 God planted a garden Eaft'-Ji'ard in the land of Eden. The diftercnce of 
 
 ? Adts xxvii. ^ Gen. ii. Vulgate. 
 
 H thcfe
 
 ^o An Introdudlion to Book L 
 
 thcfe vcrfions aiifcs from the words Eden and Kedem. The former may 
 cither fignify pleafiire, or fome particular country : and the latter, eitlier 
 the time lijhkh "^ent before tt^ or the Eaft. I am of opinion that the 
 word Eden, may here fignify fome particular country, which had this 
 name given to it, on account of its fruitfulnels. And in like manner 
 by the word Kedem^ I underltand the Eaft. 
 
 The Scripture goes on, And there he put the man.whom he had formed : and 
 adds ^, There "went out of this place ofpleafure^a river ^ which was divided into 
 four heads. But the tranflation would be more literal, if it was, that the river 
 went out of the land of Eden. It may well befuppofed, that the words le^'^wr 
 out, here %nify runnmg 3 that is to fay, that this river did not rife in 
 the garden of Eden, but that it pafled through it, and that from thence 
 it ran into another country, in which paradife was fituated; it being 
 probable that this delightful garden took up only a part of the land of 
 Eden. It is like wife very plain, that thefe/^wr heads are four channels 
 or Itrcams : thofe of Tigris and Euphrates before their union, make 
 two of them i and they make the other two, when they come to divide. 
 The reader needs only to eaft his eye upon the fquare marked out, 
 in the fecond plate, to underftand this. It is a contracted copy of that 
 plate, which the learned author I am fpeaking of, has put at the be- 
 ginning of his work. He proves, that the courfe of thefe rivers has 
 been fmce chang'd, either through length of time, or by their having 
 been cut through by order of the kings or inhabitants of thefe coun- 
 tries, in order either to water fome neighbouring lands, or to flop their 
 impctuofity. And in this place I have likewife placed the land of Usu 
 (which is fo famous for the birth of Job') in Arabia, towards the eaft 5 
 having Mefopotamia to the north, i^rabia Felix to the fouth, Syria 
 and Taleftine to the weft, and Chaldea to the eaft, of it. 
 
 One of thefe ftr earns, fays the Scripture ^, is called Thifon^ that is it 
 which runneth round the whole land of Havilah, where there is gold, 
 n^nd the gold of that land is excellent , there is bdellium and the O- 
 nyx-ftone. 
 
 The river Thifon is the weftern ftream of this river, after it is paft 
 paradife. Mofes calls it the firft, becaufe it was neareft him;, when he 
 
 » Gen. ii. lo. Vuliate. \V \\i J 2. Vulgate. 
 
 v^^rote
 
 Chap. III. the Holy Scriptures. ^ i 
 
 wrote Genejis. There are two countries called Havilah or Chav'tlath ; ^. 
 (for the word is written in Hebrew both thefe ways) the one upon 
 the eaftern fhore of the red- p. ay which took its name from Chavi^ 
 lathy the fon of JeCianis ; the other bordcr'd upon ths gulf of Terfia* 
 and was inhabited by Hav'dahy the fon of Cujh ^. It is of the latter, 
 that this paiTage of Scripture is to be undcrftood. It is evident enough, 
 that it was not far from the Terfian gulph, from hence, that in relating 
 the boundaries of Arabia, it is oppofcd to the defcrt of ShttVy which 
 was near Egypt. The Sabeans arc not far from it, and all antiquity te- 
 ftifies, that their country abounded with gold -y audit is mod probable 
 that the Magi^ who came to hni\%gold to Jesus Christ, were of this 
 country. 
 
 Besides gold^ the land of Havilah had bdelliam : but what this 
 is, is not agreed. Some will have it to be a pretious ftone i others, an 
 odoriferous gum ; others, a pearl. Which difference agrees mighty 
 well with the opinion I am contending for : for it is certain, that there 
 were a great many perfumes in Arabia, and that fome of the fined 
 pearls in the world, are filhed up in the gulph of ^erfia. This laft 
 ^enfe feems to me to be the mod natural : whence it is, that the Scri- 
 pture fays, that Mannay which was a fort of dew, or hoar-frod, was 
 like bdellium ^. Nothing can more refemble pearls, than the drops of dew. 
 And as to the Hebrew word Schoham, it is in the Vulgate tranilated OnyX' 
 fione : and Tlmj adures us, that there were none to be found, but in 
 
 Arabia, 
 
 The name of the fecond river is Gihon, the fame is it which runneth 
 round the whole land of Ethiopia ^, In the Hebrew, it is the land of 
 Cufh. This is the eadern branch of the river of paradife, which dif- 
 charges it felf into the Verfian gulph. Befides that part of t^fricdy which 
 is now called Ethiopia 5 this name was formerly given to a country, 
 which was in the neighbourhood of this gulph. Jofephus and fcveral 
 others have thought Ethiopia joined to the Ead-Indies, and even ^Fau- 
 fanias and ThilofiratiiSy have pretended, that the Mile took its rife from 
 the Euphrates. But Mr. Huet proves, that the name of CuJh was given 
 to the country we are treating of, as well as to Ethiopia, and fliews it 
 
 » Gen. X. 7. 5 Num. xi. 7. f. K 13. Vulgate. 
 
 H z was
 
 ^2 An Introdudion to Book I, 
 
 was the fame place which the Scripture calls Cuthah ^ from whence the D/- 
 t beans came, who were fcntto rcpeoplei'^w/zr/zz, whenthe ten tribes were 
 carried into Japtivity.Andi5^r/'^*-/ proves,that the prefcnt £^^/^//^ was for- 
 merly called the land of Ltd. So that it is a miftake, to take the river Gi- 
 hon for the Ktle, which really has its rife in the country wc at prefent call 
 
 Ethiopia. 
 
 The third river is the Tigris ^ 'ouhich runs along by Aflyria, and the 
 fourth is Euphrates. The Hebrew name for Tigris is ^ Chiddezil, from 
 whence comes that of T>iglath, which is the name the eaftern people give 
 it to this day 5 and that of T)iglito, which Tlhiy, tells us was given it in his 
 time 5 Mofes fays that it was towards the Affyr tans. 
 
 And indeed, the country which^the Tigris waters, is the ancient Ajjy- 
 ria where Niniveh flood, whofe Princes having conquered the neighbour- 
 ing provinces, founded the famous empire of the Jffyrians. The Hebrew 
 here a2;ain gives more light to the thing, and fays the Tigris runs towards 
 Affyria eaftwardy which Ihews that the ftream of the Tigris, before it 
 joins the Euphrates^ is to the eaftward with relation to that river, which 
 is to the weft with refped to the Tigris. And Mofes adds,that it comes from 
 Affyria. It is there like wife, that the Tigris has its rife, to the north 
 of the land of Eden. As for EufhrateSy. it yet preferves the name 
 which is given it in Genefis. 
 
 The bounds that 1 have fet myfelf in this work, will not permit 
 me to anfwer all the objedions which may be made againft this opini- 
 on. All I propofe here, is only to give a plan for beginners 5 they may 
 afterwards go to the fountain-head, and they will find in the work of the 
 illuftrious author, from whom I have drawn what I have faid, all that 
 can be known of the terreftrial paradife. There is likewife in Bochart's. 
 works, as they are reprinted at Utrecht, a learned treatife upon this fub- 
 jeft, which eftablifhes the opinion of Mr. Huet. 
 
 After what has been faid of the Situation of the earthly paradife, 
 
 habit ati- it is not to be doubted, but that Adam, and the other patriarchs after 
 
 Theiall ^^^\ ^^'^^^'^ ^^ ^^* ^^^^^ ^^^^ Scripture fays of the ark, Ihews that it 
 
 was built in the neighbourhood of Babylon^ round about which there 
 
 was a great quantity of Cyprefs-trees (which the Scripture calls Go^her-^ 
 
 ? 2 Kings xvii. 24. I Hiddekel, Eng. tranjl. Vulgath 
 
 wood}
 
 Chap. IIL the Holy Scriptures. ^^ 
 
 wood) of which Noah, by the commandment of God, built the aik. 
 This wood is well known to be incorruptible. It has, fays Vitnivitis, a 
 bitter fap in it, iz'hich hinders 'ujorms from breeding in it, and confe- 
 qiiently it does not rot : iz'hence it is, that things made of this^ wood 
 will lajl for ever. And therefore it ought not to furprize us, that the 
 ruins of the ark fliould laft for fo many ages, as, according to the tefti- 
 mony of Jofephm, and feveral other moft ancient authors, they did. 
 Nor fhould we be furprized at the weak cavils fome raife againft 
 the Scriptures, from the Mofaic account of the ark, as if it were abfurdand 
 incredible 5 for it is demonftrable, that a veflel of the dimcnfions the ark 
 is faid to have been of, could contain more than is faid to have beea 
 contained in the ark ; and it is eafy to imagine, of what form it might 
 have been, fo as to anfwer all other objedions. 
 
 The dimcnfions of the ark arc faid to have been thefc, three hun- ihe dt- 
 dred cubits in length, fifty in breadth, and thirty in heigth^. Now an ^'^^f°^f^ 
 Hebrew cubit, being at leaft (for there is no occafion for underftanding 
 it of an extraordinay cubit) twenty 'Paris inches, as will appear here- 
 after 5 300 cubits make juft 500 Taris feet, and 50 cubits make a ht- 
 tle more than 8 3 Taris feet. And if then we multiply the length by 
 the breadth, we fliall find the ark contained 41500 Taris feet; which 
 if again multiplied by 50, (which is the number of feet contained in 
 30 cubits, which is the heigth of the ark,) the whole of it will appear 
 to contain ^ 2075000 folid Taris feet ^ if we judge of it, as of any 
 other body of thofe dimcnfions. ■ ^' -*^ 
 
 Again, we judge of the capacity of veirels, by the tuns they con- 
 tain, and the weight of a Taris tun is 2000 Paris pounds. Now a 
 folid cubick foot will at leaft contain 70 pounds of water j (I fay, at 
 leaft, becaufe I am not rigoroufly exad, nor do I confider the diffe- 
 rence between fait and frefh water) and if therefore we multiply 
 2075000 t>y feventy, the produd will be 145250000 pounds weight 
 of water, which if reduced to tuns by dividing it by 2000, it will ap 
 pear that the ark contained 72625 tuns '^. 
 
 a Gen. vi. 15. ^ De Tabernacuk, I. 2. c. 2. §. i. £ TheVaxis foQt is near r? bfsger than the 
 Englifli. i Ibid 
 
 Again*
 
 -4. An Introdu6lion to Book I. 
 
 Again, the Church of St. Mary at "Paris is 390 Taris feet long, 
 and 144 broad, fo that the ark was no feet longer than that Church, 
 and 64 narrower =*. 
 7/, / ^,, The things faid to be contained in the ark ^ are, (as I underftand it) one 
 JrS'pair of every fpc^iesof unclean animals, andfevcn pair of every fpeciesof 
 inthcark. ^^^^^ animals '^ i and provifion for them all, for the time they were to 
 ftay in the ark, which was one whole year. The former of thefe does 
 indeed at firft view appear to be almoit infinite 5 but as Wtlktns ob- 
 ferves, if we thorowly confider it, and come to an exact calculation, 
 we ihall find the number of fpecics of animals, to be much fmaller 
 than we exped, and not to amount to one hundred fpecies of 
 quadrupeds, or two of birds. And out of thefe muft in this cafe be 
 excepted, all animals that can live in the water, as fiOies and water 
 fowl y and all animals that proceed from a mixture of different fpecies, 
 as moles. And it muft be confider'd, that there are fome animals, 
 which change their- colour fize and ihape, by changing their cUmate, 
 and by tliat" means fcem to be different fpecies in ditferent countries, 
 wh^n they are the fame. The Zoologifts reckon but 170 fpecies in 
 all J which if confider'd, we may well allow all the animals not to 
 have been more than equal to 200 oxen; and as an ox is not 
 three tinics as big as an horfe, we may therefore compute the 
 whole at 500 horfes. Now if we divide 41500 (which is the num- 
 ber of fquare Paris feet contained in each floor of the ark) by 500, 
 we fhall find that one floor of the ark was big enough to allow the 
 fpace of 83 Parts feet (that is, a room of nine foot fquare) to every 
 horfe '^ ; which is more than enough, allowing for the room, each par- 
 tition and the fupporters of the upper floor muft take up. Buteo 
 has dcmonftrated \% his book upon the ark, that all the animals con- 
 tained in the ar%, could not be equal to 500 horfes. He reduces the 
 whole to 56 pair of oxen, but as he fuppofes, that there were not fe- 
 ven pair of clean animals in the ark, which I allow there were, we 
 
 * AndthM St. Paul's Church, London, is faU [SiryTpo's Survey of London, v. 1. p. 1^6.) to 
 he only 500 English /ee? long, "jjithin the 'walls, and 88 Englifh/ee? high luithin, in the middle IJle ^ 
 and therefore the ark muft have been longer than that Church is luithin, from Eaft to Weft, and 
 broader than the body of that Church is high in the infide, and about 54 Englifli feet in heigth. 
 * Gen. vii. a* ' -Df Tabernaculo» I. 2. c. 2. §. i. t Ibid. §. 7. 
 
 muft 
 
 j
 
 Chap. III. tl:>€ Holy Scriptures, tt 
 
 muft therefore make allowance for them 5 which if we do at the rate 
 of ei^ht pair of oxen, this brings the whole to 64 pair, or 128 oxen; 
 and if then we make one ox equal to two horfcs 5 if the ark had room 
 enough for 2 5 6 horfes, it muft have had room enough for all the ani- 
 mals. Whereas we have before demonftrated, that one floor of it had 
 room enough for 500 horfes, allowing nine fquare Taris feet to each 
 horfe ^. 
 
 With regard to their food, hay and forrage do indeed take up much 
 more room than corn, which moft animals love better than hay 5 but 
 Buteo obferves from Columella^ that in Jaymary 30, and \wMarch or 
 K_April 40 pounds of hay, is as much as an ox can eat in a day : and 
 that a folid cubit of hay, as ufually preflcd down in our hay- ricks, 
 does contain above 40 pounds. And therefore a fquare cubit of hay 
 is more than enough for one ox in one day; nay, 1 make no doubt, 
 but half a cubit, or fomewhat more than 20 pounds, would be fuffi- 
 cient. Now the Roman foot, which Columella ufed, being lefs than the 
 7am one, and the 'Paris foot being more than either the Roman or 
 Hebrew-hdl^ cubit, it is from thence evident, that a Taris cubick foot 
 muft be enough for one ox in one day. And if then, we allow the 
 third floor of the ark to be but 1 5 Taris feet high (which we may well do, 
 keing the whole was fifty) it will contain 9 3 0000 folid feet i which 
 if divided between 200 oxen, each ox will have 3150 folid Taris feet 
 of hay 5 which is more by two thirds than an ox can eat in a year, 
 though we fuppofe him to feed only on hay, and no grain, which 
 would be contained in a much lefs compafs. As to water, the lower 
 floor of the ark was capable of containing a very great number of tuns, and 
 refervoirs for whatever might be drawn up out of the waters of the 
 flood, with little trouble. For I do not fuppofe, that the waters of 
 the flood, efpecially thofe about t^rmenia, were all fait ; if they had been 
 iOj they would have deftroy'd all the river-fifh 5 and been very prejudicial to 
 the plants and trees. And experience daily fliews, that the fait and 
 frefli waters often meet, and do not intermix ; as appears almoft whcre- 
 ever the tide comes up rivers, where it drives back the river- water, 
 without incorporating it with the fait ^. 
 
 ' Ibid. c. 3. §. 3. ^nd 'who can queJiion> ivhether a builMng ai long as St. Paul's C^^rc^, and a$ 
 broad as the middle I fie of that Church is high ivithinx could afford fiablin^ ftr that number of 
 horfes ? ^ De Tabernacuhi 1. 2. C. 2. §4. A S
 
 -(J 'Jn Introdudion to Book I. 
 
 The form ^ 5 ^q the form of the ark, it is fo little afccrtaliied by Mofes, that 
 oftheArk. j^^ ^^^ ^^^^ ^^,^^y ^^^^ ^^ ^^.g Q^^,^^ conjeaures concerning it. My opi- 
 nion of it, is this. 1 fuppoie its fides and ends were flat, and cut each 
 other at ri^^ht angles 5 for it was not dcfigned for failing from country 
 ro country, but to prcfcrve life; and there is therefore no reafon why 
 we Ihould imagine it like our lliips. By being flat, it was both more 
 capacious, and lefs expofed to be blown about by the winds. It ap- 
 pears from Gen. vi. 1 6. that it was divided into three ftories or floors, 
 each of which therefore might have been 16 foot high and upwards. 
 And as the word Tzohar, which we tranllate Window in - the fame 
 verfe, iignifics Splendour, Light, Noon, 1 fuppofe the whole fecond flo- 
 ry (in which 1 place the animals) to have been quite open all round, 
 except fome parts which were grated, to hinder the birds from flying 
 in and out. Otherwife, 1 cannot fee how they could have had fuflicient 
 li"ht and air, and a free paflage for it, to prevent fl:agnations, and many 
 other inconveniences ; which in this cafe would have been removed. 
 The lower fl:ory was included within wooden walls, and well guarded with 
 pitch, as being all under water. The two upper fl:ories were above 
 the water, and either entirely open, or guarded with lettices, grates, &c. 
 and the top and open parts were cover'd with goat-skins and fhecp- 
 skins fewed together (as the tabernacle afterwards was) which No- 
 ah could eafily let down, or roll up, according as rain, or ftorms, or a 
 want of air, made it neceflary. And thus Noah is faid. Gen. viii. 1 3 . 
 to have removed the covering of the ark after the flood; where the 
 word Michfe properly fignifies a vail or covering like that of skins, 
 which covered the tabernacle. It is not to be denied, that thefe skins 
 could keep out the rain ; and Koah might have furniflied himfelf with 
 a fufficicnt number, even from his facrifices, during the hundred years 
 the ark was in building. 
 
 1 N the middle floor I place the animals, which, as has been fliewn, 
 was fufl^ciently large to furnifli flails for them all ; and if we divide it 
 into two parts, as we may well do, feeing it was 10 ^aris feet high, we 
 fhall then find fufiicicnt rooms for hay, and granaries for corn, over 
 every bcafl's head ; which corn and hay, were I fuppofe fo wifely placed, 
 that they would fall down of themfelves,or at leaft be thrown down with very 
 little trouble, into the racks and mangers of the beads, which were un- 
 der
 
 Chap. III. the Holy Scriptures. 57 
 
 der them. And as to cleanlincfs, the (lalls for the bcafts may have 
 been fo open and fiiclving at the bottom of them, as that the watcis 
 might have been let in high enough to have wafhed the feet of the cat- 
 tel, and have cleaned the flails of it felf. Nor could there be any dan- 
 ger of finking the ark, becaufe as many parts of it were quite open, 
 and many others filled with hay and corn, and fuch things as are much 
 lighter than the water, it could not pollibly fink ; and thefe lower paits 
 of the flails might have been pitched on the infide as well as the out- 
 fide with pitch '^. As to their drink, there was room enough to have 
 made channels or troughs all round the flails, a little above the water . 
 and thefe one woman with a bucket and pully might eafily have filled for 
 them all, as wc have fhcwn in the following plate. As to worms, and 
 moles, and fuch like animals, there was room enough in the lower ftory 
 for earth and fand for them to live and berry in, in the fame man- 
 ner, as they do in the ground ; and an infinite number of the fmallcr kind 
 of birds, might have had iuificient room for them, even between the fecond 
 and third floors. 
 
 In the upper floor Noah, and his children may have lived, at a diftance 
 from the fmell of the beafls, and in a free air ;" and by having left a pafla'^c 
 between the flails and granaries, may have had an eafy accels to any of them, 
 as there was occafion. The door in the fide of the Ark ^, mufl: have been in 
 the lower floor, for an entrance for the beafls and pro\'ifions ; and as this 
 floor was all under water,and it was neceffary therefore that this door fhould 
 be well pitched on the outfide, after every thing was gone in j therefore 1 fup- 
 pofe it is faid, that when all the beafl:s were gone in, and Noah after them, 
 Godjhut him in ^ ; that is, fecured this door againfl the water. And by 
 the expreflion, in a cubit jh alt thou finifi it above, I dont luppofe any re- 
 ference is had to the ^uuindo-ji;, or roofoi the ark in particular, as if it was 
 to be only of a cubit high, or as if the Tzohar which we tranllate IPlndon', 
 were to be only a cubit fquare ; but 1 underfland them to relate to the whole 
 work, and in the original they fignify no more than an injundion to build 
 the ark by the cubit, as the common meafure by which the work was 
 to be marked out, and di reeled ^. 
 
 ■^ Gen. vi. 14. ^ V. i6- ' Gen. vii. 16. '^ DeTiiler7i. 1. 2. c 2. 
 
 I The
 
 58 
 
 An Introdudion to Book I. 
 
 Plate 3. The following plate fhews the form of the ark, according to our 
 notions of it, and as it has been defended. In the upper floor is Noah and 
 his family, the middle floor contains the animals, the lower one is pitched 
 and all under water. The Iccond floor is out of the water, but when the 
 wind blows the water comes in at the bottom of the flails, and rifes high 
 enough to walh the cattle, and carry out their dung with it, the ftalls are 
 for the mofl part open, but fome are fhut up, on account of the birds, or 
 wildnefs of the beafts. The granaries are here placed in the third floor, 
 (though there was room enough in the fecond) and are guarded againft the 
 rains, by skins, as before oblerved, fome of which are turned up in the 
 draught, to let the fun into the granaries. The roof is cover'd with 
 skins, and inclining, to prevent the rains fettling upon it. In A, you 
 fee one of Noah's children drawing water in a bucket, and pouring it 
 into the troughs, as before obferved : in B, is one of his daughters clean- 
 ing a flail, whofe declivity makes the dung eafy to be removed : and 
 in C, you fee the wood-work of the ark, and the bridge and door, by 
 which the beafls entered into it ^. 
 
 The ark was built in a great phin near Babylon, and becaufe it 
 might have been injured, if it had lain upon the earth fo long as it 
 was in building, which was an hundred years j we have therefore 
 fet it upon feet, both to preferve it, and to give the water the more 
 room to get under it, to bear it up ^.] 
 
 And it is a generally-received opinion, that the ark refled upon the 
 
 mountain of Ararat in Armenia, This is Shinar, which the Scripture 
 
 tells us was near Babylon , whofe neighbourhood was fo full of Cy- 
 
 prefs-trees (the Gopher-wood of the Scriptures, of which the ark is faid 
 
 to have been made) in the time of Alexander the Great, that Arrtan tells 
 
 us, he built his fleet of that wood ^. 
 
 Tc-^r of This Shinar is the land, where the defcendants of Noah undertook 
 
 Bab"). ^.Q ^3^^^ a tower of an extraordinary heigth '^ : but God having brought 
 
 their defign to nought by confounding their language, they difperfed them. 
 
 felves into the other parts of the world. 
 
 LT H E I R defign in this building was not to guard againft the waters of 
 another flood, as Jofephtis fuppofesj their chief intent in it, appears 
 
 » Ihid. c. 3. and 10. }> Ibid. Q. 2. f Lib. 5. f Gen. xi. 
 
 from
 
 c 
 
 NOAH" ARK
 
 '-T/ie Tower^}jA15KL Av/w /^ // ^/uM'ru af^oaS\,k//Jiij/i'd l-i/ ^ Km^j ^^ah^ 
 
 JPtM^yhi^^^ 
 
 3
 
 Chap. III. the Holy Scriptures. ^p 
 
 from thehiftory it fclf to have been the making thcmfelvcs a Tkaros^ or fort of 
 watch-tower jwhich might be a fignal to them to return iiomejlf they wandcr'd 
 far off, and might be a means of keeping them united in one body together. 
 Their reafon for it is this, leaft, fay they, ii'e be fcattered abroad upon the 
 face of the whole earth ^. And what is rendered, let ns make us a na-me 
 may alfo Tignify, let us make tis afign--, for Qu; Sem wliich is generally ren- 
 dered name, may fignify a Sign y and from hence the a^fj^ of the 
 Greeks may be derived. But this deitgn of theirs thwarting the provi- 
 dence of God, who intended to have the whole earth overlprcad, and 
 peopled by them 5 he therefore fruftrated their dcfign, and brought about 
 his own, by confounding their language, fo as that they could not under- 
 derftand one another : and therefore the work they began and left un- 
 finifhed, was called Babel, i. c. Confufion ^. 
 
 I am perfuaded, that the tower which Herodotus defcribes in his 
 firft book, was this tower, which the fons of Koah left untinifhed 5 and 
 it contiu d fo, till the kings of Babylon (afterwards grown more power- 
 ful) compleated it. I have here given it the reader, in the form which 
 is moft agreeable to Herodotus'^ defcription of it. Others make it Plate 4.. 
 df a round form, with a winding pair of flairs, running round the out- 
 lide of it from the bottom to the top. But Herodotus exprefly fays 
 that it was fquare, and confided of eight fquare towers placed one 
 upon another '^ j and that on the top of them all was the temple of 
 B€lus.-\ 
 
 B u T to return to our defcription of the world, which this digrefll- rhehounds 
 on about the earthly paradife, iNoah's ark, and the tower of Bubel,-\ of Aiu. 
 has interrupted. AJia is bounded to the north, by the Northern^ 
 ocean ; to the eaft, by the Eaft fea ; and to the fouth by the In- 
 dian or Red-fea. So that except a very narrow JJlhjnus, which joins it 
 to Africa, and its '■jnefiern fide, which joins it to Europe, it is encom- 
 pafTed by the fea on all fides. Formerly the Afiatic Scythians poflelfed all the 
 north oi Afia, where were the lands of Gtf^and Magog. KwdBochart ^vz- 
 tends that the land of Gog was a part of Afa, round about mount Caucafus, 
 beyond Armenia and the fea of Colchis. The moft Eaftern people of 
 AJia,\YQ.tc called ^^r^j-, which were the prelcnt Chmefe and Indians. The in- 
 
 •* Gen. ii, 4. ^De Tabcr>:acido 1.2. C. 4.. § 3. ^ Ibid. 
 
 I 2 ward '
 
 ^o jin Introduction to Book L 
 
 ward parts of it, were inhabited by the Terjians, Tarthians, Medes^ 
 Iberians, and Armenians. On this fide of thcfc nations were Syria, 
 Taleftine, 'Thanicia, Cilicia, Cappadocia, Lycia, and the ifland of Cy- 
 
 jf>rus. 
 
 That part of A/la^ which is neareft to Europe., is called AJia Minor j 
 in it were 'Phrvgia, Myfia, Lydia, Caria, c^olia, Ionia, "Doris^ and 
 the ifland of Rhodes. Arabia joins to Africa, The three countries 
 mod frequently mentioned in Scripture, are Affyria, Mefopotamta and 
 Babylon, which are all watered both by the Euphrates and the Tigris. 
 Mefupotamia derived its name from them, the word fignifying, a coun- 
 try placed in the rniddle of rivers, AJfyria is more to theEaft, and is 
 crollcd by the Tigris. Nineveh was its capital, to which the prophet 
 Jonas was fent. Chaldea made a part of Mefopotamta and Ajfyria, 
 It was there that the city of Ur ftood, which God commanded Abra- 
 ham to leave ^. Babylon, which was the chief city of this country, was 
 fituated upon the Euphrates. It was to this city, that the Jews, who 
 defcended from Abraham, were carried into captivity ^, 
 A ahia Arabia bounded the land of promife to the fouth and eaft. It is u- 
 fually divided into Arabia Tetraa, ^eferta and Felix. This latter part 
 of it was fituated between the Red-fea and the gnlph of Terfia. It was 
 inhabited by the Sabeans. The gold mines with which it abounded,and the 
 perfumes, wax, and honey, which were gathered there in great 
 abundance, made its inhabitants very rich. It was the queen of thefe 
 people, that Jesus Christ calls the queen of the South ^. And indeed 
 Arabia Felix lies fouthwards, with refped to the Holy Land. The pre- 
 fents flie brought to Solomon, fufficiently prove that fhe was queen of 
 the Sabeans, who were then thought the inhabitants of the uttermofi 
 •parts of ihe earth, becaufe no country was then known to be beyond it, 
 but the ocean only. Arabia "Deferta was to the eaft of Judea, and 
 bounded Arabia Felix towards the north. Its inhabitants were called 
 Scenite'Arabia7is,bQcmfc they lived in tents made of camel- skins 5 and this 
 was the country of Kedar. The fpoufe in the So^g of Songs '^, com- 
 pares hcrfclf to the tents of Kedar. Arabia extended from Arabia Felix, 
 unto Egypt. 
 
 •'Gen. xi. 27-;2, andxii.'i. ^z Kings xxy. = Matt. xii. 42. tCha^. i. 1: f. 
 
 Ther^
 
 Chap. III. the Holy Scriptures. 5j 
 
 There is Jikcwifc mention made in Scripture of a famous place o^hir. 
 called Ophir, from whence it fays, that Solomon fetched a prodigious 
 quantity of gold. Jofephus places Ophir in India, and afTures us'^that 
 it was called in his time Golden-India. He means, India beyond Gan- 
 ges, where the Cherfonefm or Golden IJIand is, which is in the neigh- 
 bourhood of the kingdom of Tegu. It is there, that very fine pearls are 
 found. There are likewife a great many apes and peacocks, and much 
 ivory. All the forts of wood they have there, arc very fine, and fit for 
 mufical inftmments. 
 
 And this is juft what the Hiftory of the Kings tells us ^ Soloynon 
 brought from Ophir ; nor ought it to be wondered at, that they were 
 three years going thither by the way of the Red-fea ; becaufe the ufe of the 
 compafs was not then known, fhips could only coaft along by the fliore's 
 fide, and confcquently were under a necefllty of make trips with every 
 change of wind. This inconvenience, and an hundred others, which 
 they then had not art enough to overcome, might eafily take them up 
 three years. Bochart thinks, that the country of Ophtr was the ifland of 
 Ceylon, which was formerly called Taprobane : but others take Taproba^ 
 ne to have been the ifland of Sumatra, in which there are a ^reat ma- 
 ny gold mines '\ 
 
 T o which let us add (before we come to an exadl dcfcription of Ju- Africa. 
 ^lea,) ^woi^d or two o( Africa. It is joined to yjffia by a very narrow 
 Ifthmus, without winch it would be an ifland. Egypt was the mod 
 famous part of it, and its bounds are thefe : To the north it has the 
 mediterranean fea j to the eaft, the Red-f.a and the Ifthmus 5 to the ibuth, 
 Ethiopian and to the weft, Cyrene. The Nile divides Egypt into the 
 upper and to'-^er, whence it is called in Hebrew Mitz-raim, in the dual 
 number. This river empties it lelf into the mediterranean fea by fc- 
 veral moutlis. That part of Egypt, which is above the place where it 
 divides it felf into feveral ftreams, is called the upper Egypt ; the lo-jjer 
 is contained in a fpace which is fliut in by thefe ftreams, and in the 
 form of a Greek T^elta z^, which has given it the name of that 
 letter. 
 
 ? I Kings X. 22. 2 Chron. ix. X*. '^ See Prid. Con. P- i. B. i, nndtr the year 740. 
 
 T H B
 
 ^2 */^^ Introduction to Book I. 
 
 The city of Tanais^ capital of all the country, was fituatcd in lo'-ji;' 
 cr Egypt J very near the lea, towards the fecond ftream of the Nile 
 caftM'ards. Bochart proves, that the city of Memphis was not built in 
 the time of Mofes, and thinks that it was in the city of Tanavs that 
 Alofes wrought his miracles, in Campo Taneos. It was under the walls 
 of this city, that the ark of reedsy in which that prophet was ex- 
 pofcd, refted ^. The land of Gofken ^, otherwife called Ramefes S where 
 Jacob and his family lived, was fituated near the borders of the Red- 
 fea. 
 
 I T is well known, in what a wonderful manner the overflowing of 
 the Nile makes Egypt the moft fruitful country in the world. Abra' 
 ham travelled thither, and Jacob went thither with his children, who 
 were very happy while Jofeph lived, and after his death underwent a 
 mofl cruel flavery. But Mofes delivered them from it, and led them through 
 the Redfea^ which opened a way for them to pafs through'^. And^^^ 
 land of promife is fo near this fea, that the Ifraelites might have en- 
 tered into it in a very little time j but God made them make long tur- 
 nings. He led them to mount Sinaij, where he had already manifefled 
 himfelf to MofeSy and on which he was refolved to give them the law, 
 and detained them in the deferts, where this mountain is, for forty years. 
 For the length of which journey, feveral reafons are given. One is, that 
 it plcafed God to give all this time to the people of the land of Ca- 
 naan, to fill up the meafure of their iniquities, in punifhment for which 
 they were to be rooted out, and give place to his people ; and ano- 
 ther is, that Jofhua and Caleb being the only two of thofe who came 
 out of Egypt, which were to enter into the land of promife, it was 
 necefiaiy that the reft fliould die in the wildernefs. To which it may 
 be added, that the wifdom of God had appointed this number of years, 
 on account of the myftical tigures, which would be contained in the 
 events of fo long a flay in the wildernefs. This wildernefs lies upon 
 the utmoft borders of AJia and Africa, along the Redfea. It is at pre- 
 fent poflelTed by the Arabians. 
 
 The A?nalekites, Midianites^ and Moabites, inhabited it at that time, 
 upon which it muft be obferved, that the Scripture places the Amale- 
 kites to the Ibuth of the Land of Tromife, in a country which after- 
 
 ^ *^xod. ii. ^Exod. xi. 25. >^ Gen. xlvii. ii. '* Exod. xiv. 
 
 wards
 
 Chap. III. the Holy Scriptures.^ ^3 
 
 wards belonged to the Idumeans. It is thought that there were two 
 lands of Mtdian^ one near the Red-fea, the other bordering upon the 
 Moabites^. This journey of the Ifraelites in the defcrt does well defcrve 
 a particular map 5 and we have therefore given a draught of it, at the 
 furtheft parrs of Africa, in the fecond plate. Their different encamp- 
 ments are there marked out, conformably to the book of Numbers. 
 
 The country of Aram was very cxtcnfive 5 its inhabitants were call- 
 ed Arameans \ Jofcpktis, fays, that the Greeks gave them the name of 
 Syrians. This country was divided into fcvcral ; there was Ara/n Tzo- 
 ba, Aram Rechobj Aram T)amafech, and Aram Kaharajim, that is, the Sy- 
 ria of the t'wo river Sy o\^ Mefopotamia, in which are the Tigris and Eu- 
 phrates 5 and it was likewife Q2i\\t<XVadan-aram. In this country was//^" 
 ran^ where Abraham lived, after he came from Ur in Chaldea. 
 
 W E come now to the dcfcription of the Land of promife. \Miich Palcftine 
 I fhall begin with its boundaries, that its fituation and extent may be l'^^J'/^_ 
 the better underftood. It lies between the mediterranean fea and the nes. 
 mountains of Arabia, and extends from Egypt to Thanicia. It is ^^^"-^ ^' 
 bounded to the eaft, by the mountains of Arabia ; to the fouth 
 by the wildtrnefs of Tar an, Idumea and Egypt 5 to the weft, by the 
 mediterranean, called in Hebrew the great Sea i ' znd to the north, by 
 the mountains of Libanm. Its length from the city of l^an ('llnce cal- 
 led defarea-Thilippi or Taneadis, which (lands at the foot of thefe 
 mountains) to Beerjheba, is about feventy leagues, and its breadth 
 from the mtditaranea fea to the eaft em boarders, is in lome places 
 thirty. 
 
 Bur how narrow foevcr this country may be, it was yet chofen 
 by God, to be the theatre upon which was to be performed his moit Ilib- 
 lime work (I mean the redemption of the whole world) and all the 
 wonders which preceded it. And it mufl be acknowledged, that no 
 other place was more proper than this, to anfwer his defign, which ac- 
 
 » The Idumea of the Old Teflame7it, before the Babylonirti Captivity, luas a country hetiveen the 
 lake of Sodom ayid the Red-fea, called after'-^ar^.i Arabia Petraea. Avd 'u.-hcrever ireyition is made 
 of the Edomites {except in Mai. i. 3, 4.) before ibat time, it is to be underfiood of the people ivhtji. , 
 biting this country. But they being driven from thence by the Mabatheans. thcfe Nabathcans d^H thfs'^le/ LC'y>i_£^r( 
 captivity, feized ivhat 'was before the 'whole tribe of Simeon, and part of that of J udahj and this 
 only ii the Idumea> and its inhabitants the Idumeans or Edomites^ 'vjhich are fpoken of after that - 
 time, Prid. Con. V. 7.. H 3. under the year i6y 
 
 cordincT
 
 ^4- j4n Introdudion to Book I. 
 
 cording to the prophets, was to fprcad his word over the whole earth. 
 For Jitded is exadly iii the middle of the world, fo far as it was 
 then known, at the time of the incarnation ; the looier hemifphere has 
 been difcover'd but a few ages ago; and in ours, the Morini^ that is, 
 the people of Ticardy, are called by Virgil, the mod diftant people in 
 the world, extremi hofmnum Morini. Nothing was then known of 
 the BrittonSy to whom the EngliJIo have fucceeded, but their name. 
 'No countries were then known in Germany^ but thofe that border'd 
 upon, and are fouth of the Rhine ; thofe about the 7iorthern ocean were 
 almoft unknown. Thofe vaft regions of AJia, which are now pofleflcd 
 by the Mofcovites, Tartars, and Chine fe, the antients knew nothing of. 
 And all Africa, except Egypt and the countries bordering upon the medi- 
 terranean fea, was then undifcovered ; and the inhabitants of fome o- 
 ther regions were fo barbarous, and had fo little commerce with the 
 reft, that they had only the name and figure, but neither the underftan- 
 ding, nor the manners of men. 
 
 So that, at the time that Jesus Christ came into the world, Jeru- 
 falem was as it were the centre of it, which the reader will fee, if he 
 cafts his eye upon the fecond plate. It reprefents all the then known 
 world, and the people which are not mentioned in it, were rather beafts 
 than men. The books of the ancients furnifh us with an hundred proofs 
 of this truth. Tlato reckons Hercules^ Tiiiars, that is, the ftreights 
 •of Gibraltar, which feparate Spain from Africa, and the river Thafis, 
 which runs into the Euxine fea, to be the bounds of the inhabited 
 world. In the time of Augiiftns, it was doubted whether Africa was 
 encompaffed by the fea. Slrabo pretends, that there was no going 
 round it. Tolybiits fays, that it was not then known whether Ethi- 
 opia was a continent. The country of Sheba was certainly either 
 in Arabia or Ethiopia, I believe in the former 5 and yet the Gof- 
 pel fpcaks of the queen of Sheba, as one coming from the titter- 
 vioft parts of the earth ^. The Romans in tlie time of Tompey look- 
 ed on i^irabia as one of the borders of the earth ; and this conquerour, 
 after having fubdued Syria, was for that reafon earneftly defirous of 
 penetrating through K^llrabia to the Red-fea, and of carrying his 
 
 » Matt. xii. 42. 
 
 con-
 
 Chap. III. the Holy Scriptures. 65 
 
 conquers to the ocean, which he thought furrounded the whole world. 
 The Celt £ J and Tortuguefe, were then thought to be the farthcfl: and 
 moft diftant people on earth ; and the Hebre-ji's had like wife the fame 
 Idea of the extent of the world. With them, its boundary towards the 
 caft, was the Ofhir of t\\Q Indies-, towards the north, the country of il/^. 
 gog fituatcd near mount Caucafiis, and "Pbjras, which was beyond the 
 ^amibe, from whence Thrace had its name j towards the wcfl, '^Far- 
 JiSj whether it be the Tartejfusoi Spain ^ or the Carthage of Africay and 
 Thus which is Numidia or Mauritania ; (to fome of which places it was, 
 that the prophet Jonas would have fled, in order to have got out of God's 
 fight :) and laftly, the extream parts of the world towards the fouth, were 
 according to the Je^zs Sabea, and Ethiopia, (which they thought the far- 
 theft part of the South, as Job fpeaks S) which is very often taken for hidia. 
 
 A c A s T of the eye upon the fecond plate, is, I fay fulficient to fee, that 
 Jerufalem, was in the centre of the then known world, which was the moft 
 advantagious fituation that could be, for the promulgation of the Gofpel. 
 It was but a day's journey from the Mediterranean Sea, which opened 
 an eafy way for the apoftles into Europe, and Africa joined to Judea. 
 So that it being fituated, if I may fo fpcak, upon the extremity of all 
 thofe three parts, into which the known world was then divided, the a- 
 poftles found it the lefs difficult to preach the Golpel all over it. Itou^^ht 
 like wife to be remembered, that Jerufalem was alfo in the neighbour- 
 hood of T)'re and Stdon, which were the moft famous ports then in the 
 world. It is well known that the Tyrians were the moft skilful pilots, 
 that they planted abundance of colonics, and that they brought letters 
 and fciences into Greece : and thereby, fays St. Clemens of Alexandria, they 
 not only polifhed the whole world, but likewife prepared it for the recep- 
 tion of the Gofpel. Without them, the other nations of the earth had 
 been entirely ignorant of the Jews, and had not been fo well difpofed to 
 receive the dodtrine of Jefus Chrift. 
 
 A s to names, the country of the Hebre-jus has had feveral. It was firft cal- ^^^^ ^'f- 
 led the land of Canaan, from Canaan the fon of Harn, whofe pofteri- ^Z7rs of 
 ty poflefled it. It was afterwards called Tah ftine, from the people which Paleftine. 
 
 » Job ix. 9. Vulgate. According to //;?? Englilh tranjlation, it is the chambers of the fouth. 
 
 K the
 
 (5(5 An Introdudlion to Book L 
 
 the Hebrews call Thiliftines, and the Greeks and Romans corruptly Ta- 
 left'mes, who inhabited the fca-coalis, and were firft known to them. And it 
 likcwifehadthenameof The landof promife, from the promife God gave 
 Abrahayn of giving it to him 5 that oiThe land oflfrael from the Ifraelites 
 havini^ made'themfelves mafters of it 5 tiiat of Jtidea, from the tribe of 
 Jtidah, which was the moft confiderable of the twelve, and the only one 
 that remained after the difperfion : and laflly, the happinefs it had, of being 
 landitied by the prefcncc, adions, miracles, and death of Jesus Christ, 
 has oivcn it the name of the holy land^ which it retains to this day. 
 iti dijfe- And as it has happened to other countries, with refped to the inhabitants, 
 Tentm- ^^^^ their citics, folikewifeto this. It has often changed its inhabitants and 
 J»/i^. mailers j feveral of its cities have been ruined, and levcral of them new- 
 built 5 and it has been divided in feveral ditFcrent manners, in the different 
 revolutions it has undergone : it is therefore neceffary to defcribe it diffe- 
 rently, according to the difference of time. For it was differently divided, 
 I. By its ancient inhabitants 5 II. By Jojhtms HI. By the Romans s IV. In 
 the time of Chrifl; and M,V>y Herod. 
 Hh'ers Bm; it is not {Oj as to its rivers and mountains, they are neither of 
 tfvt^" them fubie<a to change. Jordan is almoft the only river in The holy land i 
 leftine. ^he Others are rather brooks, or rivulets. This river divides Judea 5 for it has 
 its rife among the mountains of Ltbamis^ and after having run through the 
 fea of Galilee, comes and loofes it felf in the dead fea, which is the o- 
 ther extremity of the land of Judah, towards the fouth. It took its 
 name from the city of T)an, in whofe neighbourhood it rifes: for Jor- 
 dan, (or Jourdain,) is the fame thing as if it was fiid. The River of Dan. 
 The fea of Galilee, which Jordan runs through, is but a lake 5 but the 
 Hebre-jis give the name of fea to any great coUedion of waters. The 
 fame may be obferved of The dead-fea. It is a great lake, which the 
 Greeks call Afphaltitis, on account of the bitumen it abounds with : and 
 the y^x'j call it The dead fea, becaufefifh cannot live in it. It was in 
 this place which is now covered by the lake, that the city oi Sodom and 
 Gomorrah flood. After Jordan are reckoned, Jarmach in the country of 
 the Gergefenes, which rifes among the mountains of Gilead; and Kir- 
 mion}[\c2.^T)amafcus, otherwife q:A\q<\ Amanach om Abana. To which are 
 are added, ^harphar which runs down from mount Hermon 5 Kijhon 
 which was in the tribes of Ijfachar and Zabuhm ; Arnon, which comes 
 
 from
 
 Chap 01. the Holy Scriptures. ^j 
 
 from the mountain of the fame name, and runs into the dead-fea 5 and 
 Jshok which falls into Jordan. 
 
 This country has fevcral mountains ; the moft famous of which are, Liba- its ^oun^ 
 nus:^i\(iAntil!barms,\io\hcnonh; The mountains of Gilead, thofe of the^'^'- 
 Moabites, Hermon and Arnon, to the eaft ; The mountains of the defert to 
 thefouthj ^wdCarmel, ThemcuntainsofEphram, zwA The mount aim of 
 the Thtliftines.to the weft. And there are Jikewife fome in the middle oiju- 
 d-a, as Tabor, Gerizim, Ebal,SwnjMoriah,Hebron,:inA what the Gofpci calls 
 The mountains of Judea. But to return to the divifions before- mentioned. 
 
 I. When ^^r^/j^^/^ went into the land of Canaan, it was inhabited by 7,, ;fw? 
 eleven forts of people, who, ^ as Mofes tells us, took their names from ^'^'•"''^'••- 
 thc ele^'cn fons of Canaan, They were thefe, *^^'^^' 
 
 The Sidonians, defcended from Sidon j they pofTefs'd the cities of Si- 
 don. Tyre, Jokneam, and Aeon, fmce called Ttolemats, 
 
 The Jebufites,{ioi\\ JebtM their parent, fince called The Thilifiincs 5 their • 
 cities were Lachifh, Gathy Eh on, A she Ion, Azotus, Gerar and T>ebir, 
 
 The Amorites, defcended from Amor 5 who had the cities of Nabah, 
 Hejhbon, Bozrah, and Ramoth-Gilead. 
 
 The GirgajJoites, from Girgas i they had the cities of T>amafcus, Ma- 
 achathi, Gefiur, Zobah, Teman, AfJoteroth, and Edrei. 
 
 The Hivites iwmHeveh^^ their cities are Jerufalem, Jericho, Ai, Be- 
 thel, Gilead, Libnah, Mackedah and Bezer. 
 
 The Arkttes defcended from Arak, who had the cities of Efbon, 
 Midian and Tetra, 
 
 The Sinites who defcended from Sin, and were maftcrs of the cities of 
 Admah, Sodom, Gomorrah, ZeboimTund Zoar. 
 
 The ArvaditesfiiomArad', who polTefs'd the cities of y^r/z^, Jarmuth 
 Hebron, Adullam and Eglon, 
 
 The Zemarites from Zemar -, in their territories w^ere built Samariah 
 Tappiah, Ttrzah and Tanai. 
 
 The Hamathites from Hamath, who had the cities of Shimron and 
 Kedefh, and Hazor and Hamath. To which likewifc are added the Teri- 
 zites, to whom belonged the cities of Amalek and Bozrah. 
 
 And in fpeaking of thefe ancient inhabitants, it is alio neceflary, thatwc 
 forget not the giants, who formerly inhabited the land of Canaan, and 
 * Gen. X. 
 
 K 2 arc
 
 68 jin Introdu6lion to Book I. 
 
 are mentioned in the book of G^/V^p/Zf ^. The Hebrew sfjox:^ iignifies cruel 
 meny tyrants, or men who made others tremble at their enormous bulkj 
 but there is another term in the Hebre-jo^ which properly fignifies the de- 
 fccndants of Ariak^ who were men of an extraordinary fize j and this 
 word is likewife in the Vulgate rendered Giants. 
 Its ^h-i(i- II, When the Ifraeiites made themfelves mafters oiThe land of Canaan^ 
 ^tleTrT^ fince from them called The land of Ifrael-, the moil powerful people who 
 inhabited it, were the Amorites, the Terizzites, the Hivites, the Ca- 
 naaniteSy the Hittites, x\\zjebttfitesy and the Girgajhites, It was from 
 them that Jojhua gained it by conqueft, and he divided it into twelve 
 parts, which the twelve tribes drew by lot. The tribe of Levi indeed 
 pofTcffcd no lands : God adigned the LeviteSy the tenths and firft-fruits of 
 the eilatcs of their brethren : tho' neverthelefs they had fome cities which 
 were difperfed among the other tribes, and were therefore called Levitt- 
 cat cities ; and fome of them were cities of refuge, for thofe who fhould 
 have killed any one unawares. But though the tribe of Levi did not par- 
 take of the divifion of the land, and this divifion therefore was only a- 
 mong eleven of the ions of Jacob, yet was the land of Ifrael divided 
 into twelve portions. There were I fay, twelve tribes notwithftanding, 
 who divided The land of Canaan among them, in as much as the children 
 of the two fons of Jofephy Ephraim and Manaffeh, made two different 
 tribes. Thofe of Reuben, Gad, and a part of that of Manaffeh, were pla- 
 ced beyond Jordan, towards Arabia and Syria ; the reft fettled on this 
 fide of it j and the reader needs only to caft his eye on the map annexed, 
 •to fee what part of The land of Judea each tribe poflelTed, As to their 
 cities, they were too many to be all named in fo narrow a compafs, but it 
 is eafy to get larger maps. 
 
 Not that all thole people whom I have mentioned, were either ex- 
 tcrmhiated, or entirely fubdued, as foon as the Ifraeiites came among 
 them 5 no, this glory was referved for T)avid, who after having overcome 
 all the enemies of the people of God, built the city of Siony therefore cal- 
 led The city of T)avidy upon a hill adjoining to the city of Jcrufalem, of 
 which by this means it became a part. God chofe Jerufalem to be both the 
 metropolis of the kingdom, and the center of religion. It was in this city 
 
 » Perhaps the book of Numbers is here meant, ii^flead of Genefis, // being no inhere [aid in the 
 latter, that there nxere Giants in the Land of Canaan* ^but that is affirmed Num. xiii. 33. 
 
 the
 
 Chap. III. the Holy Scriptures. (^p 
 
 the temple was built, as will be fliewn hereafter, and this firft gave it the 
 name of The holy city. 
 
 The reader himfelf may have obferved, in the abridgment we have made of 
 the hillory of the Hebre-uus, the different revolutions the country of the 7/^- 
 raelites has undergone; how its ancient cities were dcftroyed, and new 
 ones built, its ancient inhabitants tranfplanted, and new ones brought in 
 their room , and in fhort, all thofe alterations which a change of govern- 
 ment ulually brings to conquered countries. 
 
 The moft confidcrablc of thefe changes, was that which happen- 
 ed when the ten tribes were driven from it, and carried mto captivity by 
 the djfyrians. The Ctttheans who were fent to poflcfs their country, dwel- 
 led chiefly in the tribe of Ephraim, and the half-tribe of Mannffth. The 
 tnhcoVJudah continued in captivity 2X.Babylon feventy years : and [\\zGreeks 
 afterwards made themlclves maflers of the empire of the eaft, and Tome 
 of them who were kings of Syria^ reunited the greateft part of the country 
 which the tribes of Jfrael po(le(red,to their crown ; and by this means (the tribe 
 oiyudah remaining alone, after the others were difperfed,) the names which 
 the different parts of The land of promt fe had received upon the divifion 
 Jojhua made of it among the twelve tribes, were changed long before the 
 birth ofjESUsCHRisT. 
 
 III. The Romans dxy'idcd xh\s country mtoTalefiinezndThenicia. The j^^ j. . 
 former contained the ancient country of xhcVhiliJlineSy the latter all t\\t fonbyth^ 
 maritime cities as far as Libanm, and made a part of the kingdom oi Syria. ^°"^^"^'- 
 
 IV. I N the time ofTESus Christ, The land of Ifrael was divided , . .^ 
 
 . -^ -' ' Its atvifi- 
 
 into Judea, Samaria, Galilee and Idnmea ; and there were then feveral o« in the 
 Galilees, aswefhall fee prelcntly. c/w/^ 
 
 Judea contained a part of the ancient tribe oijudah^ and thofe of Benja- Judca. 
 miUy T>an and Simeon. Its breadth was from Jordan to the city of Joppa ^ 
 and its cities were too many to be all mentioned in fo fmall a map, as that 
 which we have given. 
 
 Idumea, which was fouth of Judea, between Arabia and Egypt, had idumex 
 been conquered by Hircamis -, and this high-priefl commanded the inha- 
 bitants either to be circumcifed, or to leave their country ; upon which 
 they chofe to be circumcifed, and from that time their country became a 
 part of Judea I fo that it is not to be wondered at, if St. Mark reckons 
 the Idumeans among thofe who came to Jesus Christ^. The name 
 
 * Mark iii 8- of
 
 ^Q An Introdu6lioii to Book I. 
 
 of Idiimea, was at firft given only to the country which was poffeffed by 
 Efaii, who in Hebrew is called Edoni^ that is, red-, which the Greeks 
 cxprels by i^u^^o; His firft dcfcendants were at firft called Edomites, and 
 ziicx^'^'^^sidumeavs. Wc know of no king of Jdumea but Efau, whom 
 the Gr^^/^J as we have obfcrved, call l^d^o^ that is to fay, red -, and from 
 hence The Red-fea, or Erithrea has its name ; and not from any parti- 
 cular colour, cither in its wearer, or its fand. 
 
 Samaiii. Samaria was at firft only the name of a city, but it became afterwards 
 that of a province. It contained the tribe of Ephraim, and the half-tribe 
 of Manaffeh, which was on this fide Jordan ; fo that ir v/as to the north 
 of Judea, and between The great fea, Galilee, and Jordan s and there was 
 therefore no going from Galilee to Jcrufalcm, without pafling through 
 this province ^. Sichem, called by the Hebrews Sichar, was its capital, and 
 was fituatcd between the mountains Gerizim and Eoal. The name of 
 Sichar was a term of reproach, which the Je-jos gave this city in allufion 
 to that paflage of Ifaiah, ^ JVo to the drunkards of Ephraim. For the He- 
 bre-JO word the prophet here makes ufe of, comes from Sachar, which %- 
 nifics to get drunk, and St. John therefore calls this city by the name the 
 Jews ufed to do 5 near it was Jacob's w^ell. 
 
 Galilee. Jofephus diftinguiflies between two Galilees, the upper and the lower. 
 They both join to Syria and Thenicia, to the weft 5 Samaria and Scytho- 
 polis as far as Jordan, to the north i the towns of Hipp us and Gadara^ 
 and the territory of Gaidonitis, to the eaft 5 and Tyre and its territory to 
 the north i fo that Galilee contained the tribes of IJJachar, Zabiilun, A- 
 jher and Naphthali, except Taneadis, which took its name from the city 
 of Taneas, formerly IDan, and fince called Cefarea-Thilippi, fituatcd at 
 the foot of mount Libanus j all this latter territory is out of Galilee. This 
 province had the happinefs to receive the light of the Gofpel the firft of 
 any 5 it contained a great number of very populous cities ; Jofephm from 
 whom we have taken this account, reckons up to the number of two 
 hundred and four cities or villages. The leaft of which had above fifteen 
 thoufand inhabitants. 
 
 Se'veral The couutry that the tribes of Reuben and Gad poflcfted beyond Jor- 
 
 little Pro- ^an, was called Terea, which fignifies a dijlant province, becaufe it was 
 
 » John 17.4. '' If I. xxviii. i. 
 
 beyond
 
 Chap. III. the Holy Scriptures. 71 
 
 beyond Jordan. Its length, according to Jofephus^ » was from the city of 
 Macheron, to tliat of Telia j and its breadth from Philadelphia, a coun- 
 try of the ancient Moabites, to Jordan, Telia was to the north of it ; 
 Jordan to the weft 5 the country of the Moabites to tlie fouth 5 and A- 
 rabia to the eaft. The country which extends towards Libanus north- 
 wards, and towards the mountains of Hermon caftwards near T>amafctiF, 
 was the portion of the half-tribe of Manaffeh. But afterwards it com- 
 prehended Gaidonitis^ fo called from the city of Gaulon-, (which Jofephus 
 makes to have been two cities, the upper and the lower ^ 5 ) Batanea, 
 which was formerly the kingdom of B a [Joan j and Trachonitis, which 
 took its name from the craggy mountains with which it abounded ; Strabo 
 fays it touched upon Celofyria. To the north lay Auranttu^ which took 
 its name from the city oi Auran, which was fituated between Cefurea 
 and 'Damafins. And near it was Iturea, which joined to Celofyria, 
 beyond mount Ltbanus. Tliny places Iturea in Celofyria it felf ; and A- 
 dricomiiis fays, Iturea begins at Jordan, and extends all along Libanus^ 
 as far as to the mountains of Tjre and Sidon towards the weft. So that 
 they muft be miftaken, who place Iturea in Terea : they found their opi- 
 nion indeed upon what the Scripture tells us of the Itureans having af- 
 fifted the tribes of Reuben aud Gad : but it does not from thence follow, 
 that Iturea was in the middle of thofe tribes, or even in their neighbour- 
 hood. Terea was fubjed to Herod the Tetrarch^ and theGofpcl tells us 
 that Iturea was a part of Thiliph tetrarchy. *^ 
 
 But befides thefe, there was yet another canton in Judea, which was Deapo- 
 called T^ecapolis, becaufe it contained ten cities, whofe inhabitants lived ^^" 
 after the Grecian manner, znd Jofephus therefore calls them Grecian ci- 
 ties. Tliny reckons among the cities of ^ecapolis^ ^amafcus, OpotoUy 
 Thiladelphiay Raphayia, Scythopolis^ Gadara and Hippus j and Jofe- 
 phus tells us, ^ that Cefar fcparated Gaza, Gadara and Hippus, from tlie 
 kingdom of Judea, and joined them to Syria. But thole Geographers 
 ^'ho place Capernaum, Cor azin, Bethfaida, '^yxdiCefarea-Thilippim'De- 
 capolis are certainly miftaken -, though it be true, that fome of thofe ten 
 cities were round about The fea of Tiberias and Jordan 5 and that Jofe- 
 phus therefore fays, that Galilee was encompafted with ftrangers. Agreca- 
 
 » TVars of the Jews. B. 3.C. 4. ^ Ibid. b.^.Q.i. ' Lukeiii. 1. ^ Antiquit. b. 17. c. 13. ^jt;*/ 
 Wars of the Jews. b. 2. c. 9. 
 
 Wy
 
 r. 2 An Introdu6lion to Book I. 
 
 bly to which he fays in another place, that the Gentiles killed a great num- 
 ber of the y^x'^iiithe cities of Scythopolis, Gadara, and Hippus\ and it 
 is probably cities of this kind that the Gofpel means, by the name of Ga- 
 lilee of the GentiLs, 
 
 Gadara, the metropolis of Terea, according to St m bo y gave the name 
 of Gadarenes to its territory, in like manner as that of Gergefem came 
 from the city of Gcrgefa, Thefe two little countries were in the neigh- 
 bourhood of each other 5 and it ought not therefore to be wondered at, 
 that in the relation of the fame miracle, St. Mark and St. Luke ^ fhould 
 fay, that Jesus Christ did it in the country of the Gadarenes, and 
 St. Matthei;j ^ in that of the Gergefenes : nor is it any thing more ftrange, 
 that thefe people fhould keep fwine, fince they were Gentiles, And we find 
 likewife in the fame relation of the Evangelijls, a proof that Gadara and 
 Gergefa were parts of T>ecapolls. For St. Mark ^ fays, that the pofleflTed, 
 who was delivered from the unclean fpirits, whom Jesus Christ permit- 
 ted to "O into the heard of fwine, publifhed the miracles which Jesus 
 Christ had wrought in his favour, in T)ecapolis, whereas St. Matthew 
 and St. Lftke ^ only fay, that he publifhed them throughout the ijvhole 
 city, that is, either in Gadara or: Gergefa, 
 Lahof These two cities were in the neighbourhood of a lake which was 
 ^'i"^^^" called Genefareth, from the city of Chinnereth, This lake the book of 
 Jojhiia ^ places it in the tribe of Naphthali ; and in Numbers ^ it is cal- 
 led The fea of Chinn^reth 5 for both this pafTagc, and that in Jojhua, arc 
 to be underftood of this lake. Afterwards the name of Genefareth 
 was given both to the lake, and the country round about it 5 which, as 
 Jofphus teftifies ^, was watered by a fpring called Capernaum 5 whence 
 without doubt the city fo called, had its name. The fea of Genefareth^ 
 as the Hebrews fpeak, was likewife called The fea of Tiberias, from the 
 city of that name which flood near it. Some have thought that the city 
 of Tiberias was the ancient Chinnereth, but it is a miftake. Jofphus 
 exprefly fays, that Herod built it in a place where there was no city be- 
 fore. Herod the tetrarch, fays he, to teftify his gratitude to Tiberius^ 
 rjuho honoured him 'VL'ith his friendfiip, chofe out an agreeable place upon 
 
 ' Mar. V. 2. Luke viii. 26. ^ Mat. viii. 28- « Mar. v. 20. ** Mat. viii. 33. Luke viii. 39. 
 " Jof. xii. 3. ! N'jm. xxxiv. n. ^ Wars of the jewsj b. 9. cli. 35. 
 
 the
 
 Chap. III. the Holy Scriptures. 73 
 
 the bordrs of the lake called Gcnncfarcth, and there he built achy iibich 
 he called Tiberias. 
 
 Calojj'ria is without the bordci's of Judea, but joins to them s one part C-Klory- 
 of it is called Abilene^ from the city Abila^ its capital : which I obfervc, 
 bccaufe this little province was a part of Herod the Great\ kingdom, and 
 St. Ltike ^ fpeaking of the princes who governed at the time that St. 'Jo/.u 
 began to preach, mentions it. This King, under whom Jesus Christ was 
 born, poiTcflcd Idumea^Judea^Samaria^ Terea^ Galilee^ ^Payuadis^Gaii- 
 lonitis, Batanea,Trachomiis, Avjanitis and AbiUn^. 
 
 V.VVhen he died he divided all his dominions among his three fons,^rrZ-^- HerodV 
 latis, Herod- A7itij[)as,2in<iThilip. He gave Ar ck elans t\\z k'm^dom which con- I'.jPfJj! 
 tained Idumea, Jtidca and Sarmria, He ^2.\xHtrod, Gal.le. and -P^r^^jUndcr r.ior.i a- 
 the name of a Tetrarchy ; which was a dignity that held the fourth place ^j!!)J|,./,; 
 in the Roman empire, after Emperors, Proconfuls and Kings. And Philip 
 hzd Ga7ilon it tSy Trachonitis, Batanea and 'P^??^^^/.f, with the lame title. 
 This is Jofephiis\ account of it j but St. Luke makes Iturea a part of 
 Philip's tetrarchy. Perhaps Jofephtis confounds Iturea and Aiiranitis, un- 
 der the general name of Taneadis. Herod likewife gave Salome his li- 
 fter, the cities of Jamnia, i^zottis, ^nd Phazalis. 
 
 As foon as Herod was dead, K^rchelaus was proclaimed king : and the 
 fear of the new Kings being of the fame opinion, with relation to the child 
 Jesus, as his father had been, made Jofcph and I^la'y retire to A^ x:;^- 
 rethy upon their return from Egypt. In the mean time k^h^uJIus would 
 not fuffer t^rchelaus to retain the title of Ki'ig ; he gave him that of 
 Ethnarc, which fignifics, a prince of the nation j but this expected, he 
 confirmed all the difpofitions Herod h^d made. But Archclaus did not long 
 enjoy his principality, in his tenth year he was banifhcd to Vi./^n^' s and Ju- 
 dca with all that he poflcfled, was reunited to the empire, and n-adc a 
 part of the government of Syria j but this reunion did not hinder the 
 Jews from continuing yet to have a fort of governour in yula, uiider the 
 title of a Priift or Procurator Cafaris. Pontius Pilate had thisoificC, 
 when John the Bapttfi began to preach. Herod\ two other Tons prekr- 
 ved their principalities. 
 
 Luke iii. I 
 
 L Thus
 
 jA j^n Introduclion to Book I. 
 
 T H u s much for our view of The holy land^- which is fufficient to give 
 a clear idea of it 5 and as for the cities which I have not mentioned, they 
 may be fccn in the map. I have changed the fituation of fome of them, 
 forrcafons which I have given in my Commentary upon the harmony of 
 
 the GofpeL 
 Plate 6. We come now to the fixth Plate, which reprefents the city of Jeru- 
 
 ^fi'K'^ faletn 5 whofe fituation and principal parts muft be known, if we would 
 rufdem^" undcfdand the Scriptures. It contained within its circumference tour 
 mountains, Sion, Acra, Moriah and Bezetha 5 Mount Sion was to the 
 fouth, and was called The tipper city, or The city of T>avid. Acra was to 
 the weft, and there flood Saltm, which was called The lo'wercity. Mount 
 Moriah was famous for the facrifice which Abraham ^ would there have 
 offered up to God, of his fon Ifaac, and for the appearance of the de- 
 ftroying Angel, who there fhewed Www'i^M "ioT) a old \ when the plague 
 was laying the kingdom wafte ; which obliged that prince to offer facmiccs 
 there, to'appeale the wrath of God. For which reafons Solomon chofe 
 this p'lace to build a magnificent temple upon it, by the exprefs command 
 of that God, who would come and take up his abode in it. 
 
 \iy£cra, or The Icuuer city, and Moriah, were divided from Sion or The 
 
 tipper city, by a valley which ran from weft to eaft between them, and is 
 
 called by Jojephtis [T>e Bello lib. 6. c. 6.)^ ^^ -zt/^o^njtwt'. The cheefe makers 
 
 <val!ey, that is, the valley which was inhabited by thofe who made cheefe. 
 
 Which valley was guarded on both fides with banks and buttreli'es, which 
 
 were works of immenfe labour, and infinite expence. And thefc works 
 
 are, I conceive, what the Scripture calls Mtllo. i Kings ix. 15. it is faid, 
 
 that Solomon, among his other great works, built Millo ; and 2 Chron. xxxii. 
 
 5. it is faid, that Hezekiah, among the other great things he did, r^/'<3;/>^^ 
 
 Millo in the city of T> avid, by which I underftand the banks and works which 
 
 were made about this valley, in order to fupport the fides of it. The He- 
 
 bre-j?J\Jor:di<ht2i'\^nif\csfullnefs, and is rendered by the LXX. ai/aA/?^^^, 
 
 which Smdas explains by the word gn^iyf^^ct, that is, a flrengthing or 
 
 fortification. And the Chaldee Taraphraft interprets the word NiSo by 
 
 NH'Sd which fignifies a bank, '^^^l 01 buttrefs, Thefe works were, as has 
 
 Gen. sxii. ' 2 Sam. xxiv. 
 
 been
 
 L 2 
 
 the
 
 
 O
 
 Chap. III. f/:)^ Holy Scriptures. 75 
 
 been obferved, vaflly expcnfive, and therefore it is faid to be one reafon, 
 why the Ifraelites revolted to Jeroboam from Rehoboam, that his fa- 
 ther had built Milb, i Kings xi. 26, 27 ; that is, that his izxhQx: Solomon 
 had laid very great and heavy taxes upon the people, in order to enable 
 him to defray the expenccs of his great works, and of this of MiHo among 
 the reft. Nor can it be juftly inferred from what is faid, 2 Sam. v. 9. 
 (T>a'V/d built round about ^ {viz. the city of Sion) from Millo, and in- 
 wards^ that therefore Millo could not be the work of Solomon. For the 
 author of this book, ivho wrote after 12>avia'% death, might call this anci- 
 ent valley, or the place adjoining to it, by the new name it had acquired 
 fmce David's death, from the works his £on Solomon had fmcc built in 
 it. ^3 
 
 Bezetha was added to the city, upon the increafe of its inhabitants, 
 and was therefore called The new city. The word Bezitka in Hebrew 
 fignifies, The herd-qtiarter, or that part where the cattle was 5 which name 
 it received from the beaft-market which was kept in it : and the pool 
 Bethefda which St. John ^ mentions, was ib called, either from the 
 market, or the gate through which the cattle paft '^, as appears from the 
 etymology of the word, to all who underftand the Greek tongue. 
 
 Below mount Moriah, towards the eaft, was a deep valley, through 
 which ran the brook Cedron, which divided the city from The mount of 
 Olives, Upon the top of this little mountain was Bethany y fifteen fur- 
 longs from Jerufalem. This village took its name from the 'Palm dtes, 
 which were in great plenty there j it was here that jEiU. Christ often 
 lodged at the houfe of Martha and Mary. BttJpha/ another \illa2;e, 
 was nearer to the city ; its name in the Hebrew^ imports the abundance 
 of J^Jthat were gathered here. And yet nearer to the ciry, on tn^ fame 
 fide, was The garden, of Gethfemane^ to which Jesus Christ fometimes 
 reforted. 
 
 To the weft of the city, there was another mountain called Gihon, 
 and an emmence which Jeremiah calls <iGatha, ^ and the Ecange ifls 
 Goigoiha^ that is to lay, Cahary, Thcie two iiills were divided irom 
 
 J Dj Tab. lib. 4. c 3. §.4- 5'. and lib. 5. f. 4. §. 2. *" Ch v. 2. « It ivat called T^eoQccn^ 
 ico>.vix.Q;h.u., or th-- Siieep-pool^/ar thm-e fo?i but u ^..j rf/.e., ^^^QT^ r\"l BcLh-Eida, or the houfe 
 of Mercy, becaufe the juk 'were healed m it. Do Tab. lib. 4. c 7. §. 5. ^ Jer. xxxi. 3^. 
 
 L 2 the
 
 75 ^n Introduclion to Book L 
 
 the city by a deep valley, called The vd'.ey of Carcafes. It is pretended 
 that Cahary was fo called, irom the Sculls of thofe who were executed 
 upon it. But fome of the fathers believed that it was from Adams head, 
 which according to them had been buried there. The Syriac word Gol- 
 got- a, is mod like xhz Hebre'^, Golgol, or Gilgaly which is the name of 
 a place near Jordan, where God obliged Jojhna ^ to circumciie the If- 
 rae'iteSy after their coming out of the defert. This place was fo called> 
 bccaufe by this circumcifion, the reproach was taken away from the Ifrae- 
 Ittes. And this might be laid with much greater reafon of mount Calvary, 
 Prom mount Gihon there came feveral fprings : and Jofephus places on this 
 fide of the city, the fountain oiStloam, which was evidently one of them. 
 Thefe Iprings were without doubt conveyed into the city, and diftributed 
 into feveral pools, one of which is called in the Gofpel, The pool of 
 Siloam, which is that to which Jesus Christ fent the man who was 
 born blind, to wafh his eyes in it \ 
 
 Between the fouth and eaft fides of the city, there was a valley cal- 
 led Gehi nnon or Gehinnon, that is. The njalley of Hennon or Hinnon ^. 
 It is famous for the cruel facrifices which were there offered up to the idol 
 Moloch, in which they burnt children alive. The barbarity of which pu- 
 nifhment is the reafon why the Gofpel calls hell Gehenna ^, 
 A parti' THERE is a tradition among the Je-jus, that no houfes were ever let 
 ^"'"^^/"f'to^ixic'i^JerufaLm, As the people came thither from all parts, three 
 Terufa- times in a year, in order to celebrate the feftivals appointed by the law, 
 km. ^YiQ, houfes were open to ftrangers. They chofe for thcmfelves of fuch 
 as they found empty according to their liking, and the inhabitants took 
 care to furniHi them with beds ^ For which reafon, though it flood in 
 both the tribes of Judah and Benjamin, yet it belonged to no particular 
 tribe. It was a city common to all. 
 
 I N order to accommodate my felf to the common defcriptions of Jeru- 
 falem, I have fet down feveral famous places in the map annexed, whofe 
 true fituation is not known. As for inflance, the caflle Antonia. This 
 was at firfl only a fort, which the Afimneans built to guard the temple ; 
 
 •Jofli. V. 9. "^ Jo ix, "^ Jofh. XV. 8. *^ Matt. v. 22. * This feems to exp^Iam our Saviour's 
 fending to a man, to prepare for his mating the Fajfovert "uiho by the relation appears to have been a 
 fr anger to him, Mark xi/- I2.> 
 
 Herod $
 
 Chap. III. the Holy Scriptures. 77 
 
 Herod enlarged it, and very much embcUifhed ir, and gave it the name of 
 Anthmjj to whom he was indebted for the l<:ingdom. I need not here 
 reckon up all the principal places and buildings of Jerufalcm, they may 
 be feen in the map. 
 
 But it muft be obfcrved, that the authors of the facred books fpeak of 
 the parts of the world, and their climates, according as they ftand with re- 
 lation to Jerufakm, and The Holy Land : they were Je^aSy and they 
 wrote for the Jews. So that when Daniel foixtdlsj that T/je kings of the 
 fouth (liall fight with the kings of the north ^ j he means by The fouth 
 Egypt J and by The north Syria j intending to point out thereby the wars 
 between the TtolemieSy and the Antiochus's. And for the fame realbn 
 the Chaldeans and Ajfyrians arc called northern people ^ ; and The fea^ 
 that is, the Mediterraneany fignifies the wefi \ though it does likcwife 
 fometimes fignify the foiith^ becaufe it lay both weft and fuiith of 'Pa- 
 left ine. From the ea[i and from the weft^ fays T)avidj from the jjorth, 
 cmd from the fea ^. The north was likewifc fometimes fignified by the 
 left-hand, and the fouth by the right j becaufe this is their fituation with 
 refped to a man, whofe face is turned towards the caft. 
 
 And it muft hkewife be here obferved, that all the roofs of the houfcs 
 were flat, and that they walked upon them. Whence it is that Jesus 
 Christ fays in the Gofpel, that his doctrine muft be proclaimed upon 
 the houfe-tops^^ in order to fiiew that it muft be preached every where. 
 And the flairs by which they went up, were often without doors, fo that 
 they could come down without going into the houfe, which explains that 
 paflage of St. Matthew S where he fays, Let him which is on the houfe- 
 top, not come down to take any thing out of his houfe : that is to fay, let 
 him flee without flaying fo much as to go in a- doors. 
 
 I HAVE in the corner of this fixth Plate, given a plan of the houfes of 
 perfons of quality, which refemble in fome mcafure our modern cloyflers. 
 
 A. The porch and entrance. 
 
 B. An open fpace or court furroundcd with pillars. 
 
 B Y which it is eafy to underftand the hiftory of St. T*ctefs denial of 
 his mafter. This Apoflle following Jesus Chrst into Caiaphas's 
 
 * 0\. ^,. ''Jodii,2o. <= Pi cwil 1- Vulgate. '' Luke xii. 3 . « Matt.xxiv. i-.' 
 
 houfe. .
 
 78 An Introduction to Bock I. 
 
 houfe, enters into the firft porch, and from thence Into the court, where 
 there was a fire Ughted. But one of the foldiers who was warming 
 himfclf having known him, he returns into the porch, where Jesus 
 Christ was (landing in judgment before the Pricft^. And here a maid- 
 fervant knowing him aiiain, he was borh wirhin the fight and hearing of 
 Jesus Christ, when he again denied, that he was his Difciple. 
 
 The reader will, I doubt not, readily forgive my having been fo long 
 in this dcfcription of Jerufalem . this city was fo famous, and fo many 
 sreat things were done in it, that it well defervcs our knowledge. 
 
 CHAP. IV. 
 
 Of holy Places : of the Tabernacle, Temple, and Syiagogues. 
 
 T 
 
 H E whole world being the workmanihip of God, there is indeed 
 
 no place where men may not fhew the re/pecl they have for his 
 
 fupream xMajefty. Which is the reafon why God, before he chofe to him- 
 
 felf a peculiar people, had no particular place fet apart for his worfiiip ; 
 
 IVhat hut in the mean time, fuch places only were ordinarily chofcn as were ei- 
 
 fUces^ ther diilinguifned by their eminence, or the woods that adorned them. 
 
 y^lplrt So that it was either on the hills, or the woods, that facrinces were ufu- 
 
 forffjfering ^jjy offered up. And there have been fome occafions, on which it has 
 
 ^loQod.^ pleafed God to approve of this choice that men made, as appears in the hiflo- 
 
 ry of Gideon ^. But after the building of the Temple, it was no longer 
 
 lawful to offer facrifices any where but there ^ ; and pious kings are 
 
 commended in Scripture, for having pulled dovvn The high place s % that is, 
 
 irk- the ^^"^ having deftroyed the altars that were built upon the hills. 
 
 jews-u-^ff For which prohibition of God to t\\zJe'j;Sy that they fliould not offer 
 
 nine^to facrifice any where but in the Temple, two rcafons are given. One is, that 
 
 ojprja- the Je'-^'s might be thereby the more flricfly united to one another, by 
 
 ^^.^J^j^this obligation of offering their facrifices all in the fame place j reiigion by 
 
 ly :eTe 
 ai the 
 Tem^I?. a Jad. vi. 23. ^ Dcut. xii. i ;, 14. = Kings xviii. 4, 5, %. 
 
 this
 
 Chap. IV. the Holy hcriptures, 79 
 
 this means rc-ef^ablifhing that union which fin had brcken, and wmcii 
 was to be one day perfedly rcftorcd by that charity, which fiiould make 
 all chriftians of one heart, and of one foul. And the other is, that as 
 God knew that all this apparatus for facrificing fhould be one day abolifli- 
 cd as iuperfluous, it pleafcd him admirably to facihtate that abolition, by 
 confining it to one place only. For the Temple being once dedrovcd, the 
 facritices which could be offered up no where elfe, mufl neceilarily ccafc. 
 
 As the Temple and Tabernacle are the only two places, in which God 
 commanded his people to offer facritices to him, [and as the Syna^^o^ucs 
 were the Holy Places, which lucceeded them among the Jeiz.s'] it is very 
 proper that we fhould know them, before we engage in reading the fa- 
 crcd books : [And we fliall therefore here treat of them in their Order. 
 firjl, Of the Tabernacle: Secondly, Of the Temple -y and Thirdly, Of 
 the Synagogues.~\ 
 
 Firft, Gou would have the Ifraelites immediately perform the ceremonies ^ jj.. 
 \vhich he had eftablifhed j and therefore, till fuch time as he fliould "ive them f^'pf^oft 
 a fetled habitation, and fhould choofe a place where he would have a fixed bcrnacle" 
 Temple built, Mofes by the commandment of God, prepares the Taberna- 
 cle; which was a fort of portable temple, but neverthclefs lo difpofcd, 
 that facritices might be very conveniently offered up in it. It was a tent 
 confiding of boards, skins, and curtains % which were fet up and pulled 
 down in their different marches ; and which could by that means be very 
 cafily removed from place to place. 
 
 But how exacl a defcription focvcr I might give of the Tabernacle, it pj tc - 
 would be difficult to form an idea of it, without having Icen its fi^^ure : 
 and I have therefore given a plate of it. One fide of which rcprcfents 
 it as ereded and covered with its curtains and skins s the other, as taken 
 to pieces. Vou have in the latter the plan of it, the boards taken apart, 
 the pillars, and the bafes. It was an open fpace of an hundred cubits long, 
 and fifty broad, furrounded on all fides by pillars fixed at equal diftances, 
 whofe fpaces were filled up by curtains fixed to the pillars ■, fome of 
 which curtains, namely, thofe at the entrance, were much richer than the 
 reft'^ Of which great fpace, the people were permitted only to enter 
 
 » £xod. xxvi. ' Exod. xxvii. 9-19, 
 
 into
 
 8o -An IntroducElion to Book L 
 
 into that part, which was next to the entrance ; and not there, but at 
 fuch times as they offered facrificc, that they might lay their hands on the 
 heads of their victims ^: The Pricfts only could go into the other parts 
 
 of it ^ n / , 
 
 A LITTLE within the entrance ^^zsth^ Brazen-altar, which was pla- 
 
 ^aZT' ced upon a bafis of railed ftone-work. The palTage up to it, was at 
 PhteS. the fide of it, and inclining, that it might contain the fuel which was 
 made ufc of in offering the burnt-offerings ^. And a Uttle farther on the 
 fouth lide was a velfel of brafs, w4iich on the account of its extraordinary 
 Brazen. ^\zc, was Called the Brazen-fea. In this the pricfts waOied their hands and 
 fi''- feet, whenever they w^ere to offer facrifice, or go into the Temple ^. 
 Plate f). ^^^ Tabernacle had four coverings, which are all reprefented [in Plate 7.] 
 as turned back, and are diftinguiihed by the figures, 1,2,3,4. The two un- 
 der ones were fine and thin 5 the two others were made of skins fo dreffed, as 
 to refift the rain. It was thirty cubits long, and ten broad ; and was divi- 
 ded into two parts. The inner-part was but ten cubits long, and was cal- 
 led TZ'^ Holj of Holies ; the other was twenty, and was called fimply, The 
 Holy ^' Thele two parts were divided from one another only by a vail ; 
 and there was another vail of the fame fort at the entrance f. Z Repre- 
 Icnts the Tabernacle, as fet up upon its pillars, and furrounded by its boards ; 
 ?n m are its boards taken afunder with their tenons § 5 nn the rings through 
 which the levers paft, and by that means bound the whole work clofe to- 
 <^ether ^ J?p Are the bafes into which the boards are fixed, and by which 
 they arc fupported \ T Shews one of thofe bafes by it felf ; and X is the 
 plan of the Tabernacle where you fee the manner how the bafes, pillars, 
 
 » Lev i 4, 15 ^ Nutr.b. v. 7. « Exod. xxvii. i. 8. It was the korns of this yf/far, that 
 Adoniiim^?;/«'Joab took hold of, (i Kings i. 50, and 2. 2%.) for theTtvci^lt oi Solomon 'u:as not 
 yet hvht ■ a?id this altar being but three cubits high, the horns of it ivere 'VJithm their reach, ivhich 
 thofe' of Solomon'; Altar of burnt-off>rings, or brazen-altar were not. fDe Tab^ 1. 6. c. 3. § 5. ) 
 The form of this altar according to Calmet is here given, Plate viii. (fee the word i lolocaufte m Cal- 
 met'j Diaionarie Critique, &c. dc la Bible ) Our author feems plainly to covfouvd the brazen- 
 
 have therefore ziven a draught of thatlzvex accordiyig /<? Calmet (Didtionarie.C^f. de la Bible.) and 
 'irtth it tvjo dauzhts 0/ So.omonV bra7.en-fea, 07ieaccordi}ig to h'lmy, the other accordmg to tha 
 Jews. Plate 9. ^'CalledHcb. ix. 2. The frfi Tabernacle. ^ £xod. xxvi. 31.-37. ^ £xod. xv. 
 --17. ^Jbid.yi^y\.-29' [ Ibid.KiX.-2i. 
 
 and
 
 Toffc 81 
 
 T/ateJC 
 
 Ark of the Covenant 
 
 Calme 
 
 J.Ftne Sau^:
 
 Chap. IV. the Holy Scriptures, 8i 
 
 and boards were joined together; and the places where pins were fixed 
 into the earth, to which the cords were tied, which l<:ept the whole 
 fabrick of the tabernacle fteddy and fixed. 
 
 The figure of the Ark ^ is here drawn by it felf, [both according to Calmet rhc Ark 
 and Lamy] The Engraver has Lin the latter] rcprcfcnted thcCherubims which ^f^'-- ^'^ 
 are at the fide of it, as lifting up the covering, that it might be the better diftia- piacc lo. 
 guiOied 5 and its form is indeed what deferves our notice. This covering has 
 a name m Hebrew, which is derived from a verb, which fignifies both to 
 cover, and to expiate^, and hence it is, that it is fometimes called the Propi- 
 tiatory^. The cherubims were placed above it, but we know not the figure 
 of them. Some even think that the word Cherub is a tranfpofition of 
 Tome letters of that word which in Hebrew fignifies a Chariot ^, and that 
 when it is faid, that the cherubims were over the Ark of the Covenant, 
 thereby is meant, that the Ark was a fort of Chariot, upon which God 
 fate ^ ; and indeed the Scripture does fometimes fay, that God rode upon f, 
 and fitteth between the cherubims s. This Ark had in it the tables of 
 the law, K^aron's rod, and a pot, in which fome Manna was prcfcr- 
 vcd '^ : the place in which it flood in the Holy of Holies, is flicwn by the 
 letter A. 
 
 The other part of the Tabernacle, which, as has been faid, was 
 called The Holy , had in it the Golden Candleftich ^ with feven 
 
 » Ex. XXV. 10-22. ^ Caphoret, from Caphar. "^ Or Mercy-Seat, Ex xxv. 17. Heb. ix. 5. 
 ^ Thatrs, that in fie ad of ^^y^ cherub, it ought to he read ^)3l rechub, ijhkhjignifies zchzxioz- 
 And they therefore placed the cherubms jo as to viake a fort of feat •with their rj^ings j as ;>; the 
 fwo draughts of the Ark, in the ^late annexed. ^ Pf. xviii. 10. ^Pflcix. 1. ''Heb.ix.4 Out author , 
 (De Tabernac. 1. 3. C. 5. § 4.) concludes, that the trueft opinion is that, i::hi(h fuppofes ihat7iothivg 
 at all was i?i the Ark but the two tables of the law, asitis exprefyfaid, i Ki. viii. 9. and 2 Chron. v. 
 10. a7id his way of reconciling this pajfage in the Hebrews to thefe other places, is by obferving that 
 the Hebrew "^ is of a very uncertai?t [ignification, andfignifes with, as well as in j and that there- 
 fore this exprejjion of the Apojlle therein or in it may m?an with it, that is, thefe things were rs.ith 
 th; Ark in the Holy of Holies. But, Qii. IVhether the Apoftle may 7iot be undcrfiood to mean this 
 f^fMofes'sfirne, and thofe other paffages be under flood cf Solomon's, a7:dfo both be literally true '( See 
 Prid. Con. P. i. B 3. U7:der thcjear 535. '' Ex. 25. 3(. ' Whetlyer the la7nps in the ca7idlefick 
 iinrned inceffa72tly day and 7iight 'ujithout intcrmifjion, is ?»uch difputed. Our autlm" fecms to be of 
 opinion, that Exod. 27. 20. a7id Lev. 24. 2. do i?nply, that a perpetual lij?t w.-rs kept, at Icafi, i7t 
 fome of them ; and that ;« 2 Chron. 13. 11. and Exod. 30. 8. by burning aTtd ligliting is i/jant 
 the cleaning a7id drejjing the la7nps, which were g07ie out, which was done every 7)!orning ; and the 
 iighting them afrefl), which was done every evening- De Tabern. Lib. 3. €.4- § 4- 
 
 M branches %
 
 82 An Introduction to Book I. 
 
 iheGoUen branchcs *, the Golden altar ^ called The altar of incenfe ^, (wliich was a. 
 den' ' can- ^<^^^ o( cxcclknt pcrfumc that was burnt upon it S' ) ^nd The tai^le of 
 Mejiicky She-jn-hread, All which arc likcwile graven leparatelvin the eleventh plate 
 ^ 5W [In plate the fevcnthl the letter D Ihews the place where the Golden Cm- 
 bread, dkfiick ftood 5 B, that of The altar of incenfe -y and C, that of the Table 
 of She'j^-bread'^-y which lalf is a name that the Greek and Latin inter- 
 preters have given to it, becaufe \\. is always expos'd to the fight of God> 
 before the Ark : but the Hebrews call it, the bread of faces, becaufe 
 being fquare, each loaf had, as it were, four faces, or four fides ^. Con. 
 cerning which I would not omit a very fuigular tradition of the Jews • 
 which is, that there was placed a fort of half tube of gold, which is re- 
 prefented at the letters A A [in the eleventh plate] between each of thefe 
 loaves, in order to give a free paflage for the air, and the better preferve 
 them from corrupting. And it ought likewife to be here mentioned, that 
 this Tdbls of Shew-bread was always placed at the North-iide, and the 
 Golden Candlefttck at the South. 
 
 The priefts went every day into The Holy, in order to drefs the lamps, 
 burn incenfe, and change the bread at the day appointed, which was the 
 Sabbath : but the high-prieft only had the privilege of going into The holy 
 of holies, and that only once a year, viz. at the feaft of expiation ^ . 
 . A s oft as the Ifraelites changed their camp, the Tabernacle was taken 
 down, and every Levite knew what part he was to carry , for it was a part 
 of their office. Some carried the boards which were overlaid with gold, 
 fome their bafcs ; thefe, the vails, thofe, the pillars. Of which the book 
 of Numbers ^ gives us a particular account. When the Ifraelites were 
 
 * By the vifion of the golden candlefiick between two olive trees, which perpetually fupplfd it with 
 cyh GodJlrengthenedZechmzh, and in him his brethren, (Zech. 4.) againfi their fears of not corn- 
 pleating his Temple, which they had began after their return from the captivity. And he affures them, 
 that the two anointed ones, i. e. Jodiua the high-priefi, and Zerobabel, 7/^/7// be ajftfied by him 'till 
 they have jinified it. Ibid. § 5. ^ Ex. XXX. I. = To this St. John alludes. Rev. viii. 3, 5. See De 
 Tabern. Lib. 3. c. 4. § 7. '» Ex. xxv. 23. Lev. xxiv. 5-9. ' Or they may have been fo called, 
 becaufe they were always before God, as the Angel who is always in the pre fence of God is called An- 
 gelas faciei, Ifa. kiii. ^. Vulg De Tabern. Lib. 3. c. 4 § 1= ! Lev. xvi. i, z>&c. Heb. 
 Lt. 7. s Chap. 4, 
 
 incamped
 
 Chap. IV. the Holy Scriptures 83 
 
 incamped. the Tabernacle was always placed in the midft of the camp ; 
 and that for a reafon, which well deferves our notice. 
 
 God when he chofe his people, was not fatisfied with being their Pro- 
 tedour, he would be their King. He gives Mofes no other chaiader than 
 that of interpreter of his laws, and leader of the Ifrae/ites ; he rcfervesto 
 himfelf folely the fovereign authority j and the manner in which he gives 
 orders for the Tabernacle, is a proof of it. Let them make me a fan£fii- 
 ary, fays he to MofeSy that 1 may dinjell among them, f^ccording to 
 all that I fhew thee, after the pattern of the Tab. mack, and after the 
 pattern of all the inftrnments thereof e'ven fo fhail ye make it ^, Vl^hich 
 has made the Jews fay, that the Tabernacle was at the lame time both the 
 tem.ple of their God, and the palace of their King j and that God rcfidcd 
 in it, not only that he might be wordiipped there, but likewife in order 
 to govern his people. To which quality of King, God adds that of the 
 General of an army. He gives himfelf the name of a terrible warriour, 
 which infpircs both fear and terrour ^. And what place could there be 
 more proper for his tent, than the -middle of the camp ? The Tabernacle 
 had a much more majeflick appearance for being incompafled v/ith all the 
 tents of the Ifraelites , and it is probable, that it was in this fituation, 
 and with all this magnificent attendance, that God gave the firft dcfign of 
 it. At leaft, it will be readily granted, that this Idea of God rcfiding in 
 the Tabernacle, in the midilof the army of the Jfaelites, has fomcthing 
 very fublime in it, and in fome meafure worthy of God. And therefore 
 he fometimes made himfelf manifcft to the prophets, under tliis image ; 
 infomuch, that it is neccflary to know the manner how the camp of the 
 Je'u;s was formed, in order to underftand the dcfcriptions the prophets give 
 us of him. 
 
 The camp then, or the people of Ifrael, which the Scripture often calls jbc form 
 the army of God, was enclosed all round, of a fquarc form, and the °f ['-' ^ 
 Ifraelites were divided into four bodies, who had in the fronts of them the Ifrae- 
 the four tribes, of Judah, Reuben, Ephraim, and T>an. Each of theie ^''^" 
 tribes, with the two other tribes which were under its command, took up 
 one fide of the camp ; [and this camp of the Ifraelites muft have been 
 
 *■ Exod. XXV. 8^ 9. \ The Lord of Hofis, i Sam. i. 3. 
 
 M 2 immcnfely
 
 H 
 
 [An Introdudlion to Book I. 
 
 immensely great, the number of men that were capable of bearmg arms 
 was 603550% which can fcarcc be reckoned a fifth part of the camp, 
 including womicn and children of all ages j and therefore, according to 
 this way of computing, the whole camp muft have confuled of above 
 three millions of fouls (which is not five times 603550,) befidcs cattel. 
 The extent of the camp, every way, was according to the Jews twelve 
 miles; which our author reduces to a fquare of a full league, and 1050* 
 Tarts Toifes. We here give the Reader two views of the difpofition of 
 Plate 12. this camp, in Plate 12. 5 one according to 7?^;'^^r//j- m his Math ejis Mo- 
 faicaj the other according to Lamy's opinion ; ^ which may give light to 
 many paffages of Scripture, efpecially the book of Numbers. ] 
 
 All the twelve tribes were diflinguifhed from one another by parti- 
 cular flandards ; [and it is the opinion of the Hebrews^ that they had figures 
 on them 5 and according to the Chaldee Taraphraft and Light foot, the 
 llandards were diilinguiHied from one another by their colours, as well as 
 figures ; and each flandard was of the colour of that flone in the peroral, 
 upon which the name of the tribe, to which it belonged, was written '^.l 
 
 The figures on the ftandards of the four principal tribes (which are the 
 only ones I fhall mention) are thefe : In that of Judah was born a lion ^ ; 
 in that of Ephraim, an ox ^ 3 in that of Reuben, the head of a man ^ ; 
 and in that oi'Dan, an eagle and a ferpent in his talons^ ; which are in- 
 deed the four mofl perfed animals. The Hon is the moft noble among 
 wild beafls ; the ox among beafls of labour 5 the eagle among birds j and 
 man is God's mafler-piece. And if it be true, as is pretended, that the 
 cherubims which God ordered to be put over the Ark, had the figures of 
 thefe four ftandards about them, then was the Ark, indeed, truly and literal- 
 ly a military chariot, in which God, as General of his armies, fought againfl 
 his enemies. And in this manner it is, that God reprefents himfelf in 
 Ezektel ^\ Infomuch, that this prophet faw the lion, the man, the eagle, 
 and the ox, all at once : and this is the explanation of that fo difficult, but 
 fo magnificent a vifion. For God being invifible, under what form more 
 worthy of him could he fhew himfelf, than under that of a warriour, who 
 has an equal fhare of flrength, prudence, addrefs, and underftanding. 
 
 D> 
 
 » Numb. ii. 3. ^ De Tabernaculo, L. 3. c. 2. ^ De Tabern. ibid. ^ Gen. xlix. 9. Rev. 
 V. 5. ! Deut. xxxiii, 17. f Gen. xlix. 3. £ Gen. xlix. \^, 17- !i Ezek. i. 
 
 whom 
 
 \
 
 TlatsXH.
 
 o 
 
 ///r //.-nc ///e^j V//W??5kv//7' Lajiiy. 
 
 #
 
 Chap. IV. the Holy Scriptures 8$ 
 
 whom no body c^in refid, from whom nothing is hid, who is prefent 
 every where, and marches with extream expedition wherever he pleafes > 
 The figure of the cheriibims of the Ark was the emblem of thcfc four virtues. 
 [And the defign of the vifion of the prophets being to make the 
 ftrongeft imprcilions on them, of thefe attributes of the Ahiiighty, he 
 therefore appears to them in thofe vifions, as a General of an army fittin"^ 
 in a chariot drawn by cherubims, which reprefent thefe four animals ; or 
 as appearing in the fame majcftick manner over the Ark of the covenant 
 in the Holy of Holies ; or elfe as fo appearing in any part of the Temple 
 or Tabernacle in general. Thus in the above-mentioned vifion of Ezekiel, 
 Chap. I. he appeared, as fays the prophet, Abo'ce the firmament '■Jijhich 
 was upon the heads of the living creatures, as fitting in a throne 
 (ver. 2 2, 2 6.) that is, he appeared as fitting in a throne which was in the 
 middle of this triumphal chariot, whofe bed was above the heads of thefe 
 beafts who appeared with it 5 for they appeared as below the chariot, which 
 feemed to be raifcd above them. The word Rachia %nifies any expanft\ 
 
 as well as that of the firmament, properly fo called, and does therefore 
 
 here fignify the expanfe or bed of the chariot. The appearance of this 
 chariot to the prophet was fide-ways, fo that he did not fee all the four 
 wheels direftly, but one only, and the reft feemed to him as a "^^heel-Jiith. 
 in a wheel, v. \6. and therefore he fpeaks of one wheel only, with his 
 four faces, that is, one wheel at each of the four corners of the fides of 
 the chariot, v. 15. The rings of thefe wheels :i^^Q^xcd iohzfullof eyes, 
 v. 18. that is, appeared to be of a very flaming bright colour, or of vari- 
 ety of bright fiery colours 5 (as God is fire % thefe flaming colours were 
 moft proper to reprefent his Majefty 5) for the word here rendered eyes 
 fignifies colour, as it is rendered in v. 1 6 5 what is there, were like the co- 
 lour of beryl, is in the original, were as an eye of beryl. And thus it is 
 rendered, the colotir of amber, 'verfe the 4th. for the original word is 
 Gnain. The four cherubims which the prophet faw as attending this cha- 
 riot, had each of thzm four faces, v. 6. that is, had each of them four 
 appearances, the head and face of a man ; the appearance of an eagle 
 about the flioulders, upon which were wings 5 the feet of an ox or heifc?; 
 
 ? Deut. iv. 24. Heb. xii. 29. 
 
 and
 
 86 An Introdudlion to Book. L 
 
 and the appearance of a lion, about their necks and breafts, on which they 
 had manes. For the word Tanim fignifics appearance or hl'^enefs of any 
 part ot a body in general, as well as of the face. Thus did thefe cherubims 
 rcprefcnt the four beads, and therefore the virtues before-mentioned, and 
 the whole vifion was a ftrong and lively rcprefentation of the majefty and 
 power of a God, under the appearance of a warriour in a triumphal cha- 
 riot. And thus alfo, the ivings of the beads are faid to join one another, 
 that is, they appeared all abreafl:, (as four horfcs v/ere often put abreaft in 
 triumphal chariotSj) and touched one another. 
 
 Thus in the tenth chapter of the fame prophet, God is reprcfented 
 as appearing in the fame majeftick manner in the Temple. For there it is 
 faid. The glory of the herd went tip from the cherub and flood o-ver the 
 threfholdof the houfe, v. 4. The man cloathedwithlinneny \s\.\\Q,^rieJlj 
 which fhews, that this vifion was of God ,as in the Temple ; but under 
 the form of a chariot with four wheels, and cherubims, as in the for- 
 mer vifion. 
 
 Thus God appears to Ifaiah likewife, almoft in the fame manner, and 
 as in the Temple. For he appeared as fitting upon a throne, and his train 
 or ^loxy filled the Temple, fays the prophet, c. 6. v. i : and the angel is 
 laid, V. 6. to take a cotX from off the altar, which was in tlie Temple. And 
 T>aniel alfo fees God, c. 7. v. 9. as fitting in a fiery chariot, whofe 
 wheels were as burning fire. 
 
 And St. John fees him, as appearing in the Temple in the midfi of 
 the goldeji candlefticks. Rev. i. 12 ; and he fecms to refer to the pillars 
 Booz and Jachim which were in the Temple, when God fays. Him that 
 over Cometh ixjtll I make a ^\lh\: in the Temple of God, III. 12. God appears 
 aUb to him as fitting on a throne, IV. 2. as he did on the Mercy -Seat 5 and 
 the beafts that attend him are faid to be full of eyes before and behind, that 
 is, they fnonc with bright, fiery, and terrible colours, as the word Tantm 
 is before explained j and they do likewife reprefent the four beafls before-men- 
 tioned, the eagle, the ox, the man, and the lion, and are confequently 
 emblems of majefty and power. In c. Vlll. God likewife appears as featcd 
 ,.^.-,- on his throne in the Temple with the altar before him, &c. And in c. 11. 
 this prophet has a vifion not of the Temple only, but of Jerufakm alfo, 
 
 as
 
 Chap. IV. the Holy Scriptures. 87 
 
 as rcprefcntativcs of the heavenly yerufalem, in the fame manner as 
 the Redeemer appears in this book, under the emblem of the Palchal- 
 Jamb ^.] 
 
 God made his people fenfible of his prefcnce in the Tabernacle, by The vjo7t- 
 the fignal v^onders he wrought there. For not to mention that cloud '^f' 
 which by day cover'd the Tabernacle with its fhadow, and by night gave hitheTa- 
 it light as if it had been a fire ; God gave anfwcrs from the ark, to ^''"'"''^'^' 
 the queftions the High-prieft ask'd him, fo that his voice was heard •' 
 and fire came down from heaven, and confumcd the burnt-otferings, 
 which were ofFer'd upon the brazen altar. 
 
 [But this tabernacle, after the Ifraelites were once fectl'd in the 
 land of Tromifi^ was furrounded with a great many other tents or 
 cells, which were plac d round it, in the fame manner as the buildings 
 of the Temple, afterwards encompafs'd the Temple flriclly fo called. 
 Which tents or cells were abfolutely neceflary for the reception of the 
 pricfts, during the time of their miniftry, and for the laying up of the 
 utenfils and provifions, which were ufed in the Tabernacle. And from 
 the plan of thefe places, which were thus difpos'd roimd the Taberna- 
 cle, Solomon took the model of his Temple. That there was a fpace 
 of ground round the Tabernacle in Jofitias time, which was called the 
 SanEiuary, appears from Jofi. xxiv. 26. where it is faid, that Jofiua 
 ereded a ftoiie, in memorial of the covenant the people then entrcd 
 into with God, under an oak, by the San^uary of the Lord'-' -, which 
 cannot be underftood of the Tabernacle it felf, or the court, in wliich 
 the brazen altar was, as appears from the prohibition, T)ent. xvi. 21. 
 And therefore it mufl be underflood of all the fpace that vvas covcr'd 
 with thefe tents, which furrounded the Tabernacle, after it came to be 
 fix'd at Shtloh. And this explains what is faid of Eli and Swrmiel^ in 
 the firft book of Samuel^ chap. i. v. 9. Eli's, feat, which is faid to 
 be, by a pojt of the Temple of the Lord, was in the fame place, in 
 which the king's throne was afterv/ards fix'd, in the Te??iple of Solomon- 
 And from thence he could eafily fee Hannah's lips move, as fhc was 
 
 » De Tabern, 1. 3. c. 5. §. 6 7. ^ By Sanduary, here avd in other places of the Old Tcjlavieut^ ^ 
 
 asm Pfal. Ixxiv. 7. Mr. Mede ujidcrjlajids Proieuchx. See his reafovs in h:s i^jorhs, p. 65. 69- 
 
 pray-
 
 J 8 An Introdudlion to Book L 
 
 praying before the Lor d^ v. \i. which made him think her drunky v. 
 13. Tliis alfo explains what is related of Eli's, fons, they came into 
 the Kit chins, chap. ii. v. 14. (which were pitched round the tabernacle, 
 and were notwithftanding within the SanBuary or Holy Tlace, where 
 all relii7,ious feafts were kept) and provided for themfelves, before they 
 burnt the fat, i. e. before they had fcparatcd thofe parts which were 
 to be offcr'd up in Sacrifice, contrary to the prohibition, Lev. vii. 25. 
 Thus Ell is iaid to be laid do-jim in his place, chap. iii. v. 2. that is, 
 he was gone to bed in one of thefe tents near the Tabernacle, and 
 Samuel lay in another by his ; and this made the child run to him, 
 when he heard the voice of the Lord, and think that Eli had call'd • 
 him. And v. 1 5 . of this cliapter, Samuel is faid to have opened the 
 .doors of the Houfe of the Lord, by which is meant, thefe buildings 
 which were fluit up and faftned 5 the Tabernacle had no doors, but 
 vails only. Thus T>avid is faid. Matt. xii. 4. to have entered into 
 the houfe of the Lord, and eaten the Shew -bread, i. e. he came to 
 the pricft's habitation, which was among thefe tents round the Taberna- 
 cle, and which are cali'd the SanBuary.^ and both here, and before in 
 Samuel, the Temple-, and the priefl gave him the Shew-bread he had 
 •by him. Not that he went into the Tabernacle it felf, and took the 
 Shew-bread from the table, before the Lord ; it appears from i Sam. 
 ,xxi. that T>a'vid went to the High-priefl, and took what was under 
 his hand, v. 1 3 . which was what he had by him, and what had been 
 before taken away by the priefl, from before the Lord. And at the 
 fame time he demands a fword of the priefl, who tells him there 
 was none but Goliatlos, which 'David himfelf had perhaps dedica- 
 ted to the Lord, and laid up in the Temple, in remembrance of his 
 .viclory ^.~\ 
 Tl^eiem- And whcn David's valour had triumphed over all his enemies, 
 ^'[•("^', and procur'd him a lafling peace, this religious prince then thought of 
 Taberna- building God a fix d Temple, whofe room had been to that time fup- 
 •^^^- 4?ly'd by the Tabernacle. And God approv'd of his dcfign, but thought 
 
 ' Dc Tabern. 1. 3. c. 11. §.4, ^. 
 
 fit

 
 Chap. iV. the Holy Scriptures, 85 
 
 fit to referve the execution of it for Solomon. He only fufFcr'd David 
 to draw out the plan of it, and to prepare the materials for it. For 
 iSecondly, His fon began this great work, after his death, and in feven years 
 finifh'd it, with infinite expence, and an incredible magnificence =^. He 
 placed it upon mount Moriah ; brought into it the ark, which had 
 hitherto been always in the Tabernacle, which for a long time had re- 
 main d in Shiloh -, and dedicated it with all pofiible pomp. And God 
 heigthened the glory of this feaft, by feveral miracles, which fhewed, that 
 he was come to honour this temple with his prefence, and that this 
 was ttie place, where he would be worlliip'd. All the Temple was fill'd 
 with the cloud, which cover'd the tabernacle ^. 
 
 The defcription of which famous Temple, does even ftand more in 
 need of the afliftance of the eyes, than that of the Tabernacle : and I 
 have therefore prepared three plates of it; one of its ichnography or 
 plan, the other two of its orthography, or elevation. 
 
 I F we would form a right notion of it, the firft thing we have to p^^g j^-r 
 do, is to lay afide the prepoflefiion, that the Temple of Jerufalem was 
 made like our Churches. It did not confift of one fmgle edifice, but 
 of feveral courts and buildings c, which took up a great deal of ground, 
 
 « I Kings vi. ^ i Kings viii. ^ And thefe different parts are hj the Greeks called by different 
 names. UeLXXllcal/ the Temple properly fo called, /. e. theS^naum, ^^.^SanclumSandlorum, 
 6 mh, and the courts and other parts of the Temple, ro U^'ov. And thus the Holy, and Holy of Ho- 
 lies, are throughout the whole New Teftament called i vm^, and the other parts ro hfov. IVhen Zj.- 
 charias is [aid to have gone into the Temple to burn incenfe, Luke i. 9. {-jjloich '•jjas done in the 
 Holy,) theGrt&k 'word is ^cco^. Where it is faid, that Anna the prophetefs departed not from the 
 Temple, {that is, lived in that part of the Court of the Ifraelites, '^hkh vjas appropriated to rcL 
 gious -women) Luke ii. 37. the Greek -word is Ufiv. And thus -whenever mention is wade of our Sa- 
 viour or his apoftles, going into the Temple, or preaching, (-which could only he in feme of the Courts, 
 for they -were not of the Line of the priefts) the -word hpoy is al-ways ufcd (De Tab. lib. 5. c 5. §. 
 3.) Thus -when the Devil isfaid to have placed our Saviour upon a pinnacle of the Temple, the 
 vjords are, ^V* ro ^l^uy.c. rS UfS, Luke iv. 9. that is, upon the l>attle?nents of the outer court of the 
 . Temple, probably upon that -which -was to the eafi,that heinghighefl, and looking do-wn a prodigious Depth. 
 (Ibid. C. 6. §. 4.; And thus -when our Saviour quotes Dan. ix. 27. and tells his difciplcs, as a fgn 
 of the approaching deftruaion o/Jerufalem, that they flmdd, for a -warning to them, firfl fie the A- 
 bomination of Defolation in the Holy Place, Matt. xxiv. 15. -what St. Matthew calls the Holy 
 Place, w in the LXXII. *Vi t\ hfiv, ^hich mufi he underflood of the Courts of the Temple, or offome- 
 ■thing belonging to them. F^r DanielV ovjn -words are onlj 5|3D *-?yupon the wing, or at the wing, a 
 
 -word 
 
 N and
 
 po jin Introdud:ion to Book I. 
 
 and was large enough to contain all the minifters and all the people, that 
 is to fay, more than two or three hundred thoufand men. That part of 
 the Temple, which anfwcrcd to the Tabernacle, I mean that, in which 
 the Ark, the Altar of Inccnfe, the Candleftick, and the table of Shew- 
 brcad, were put, was much larger than the Tabernacle, but fmall with 
 refped to our great Churches 5 for it was but fixty cubits long, and twen- 
 ty broad ; which was extent enough, fuice there were but a fmall num- 
 ber of Priefts, who were to go into it. 
 
 Observe then, that the whole plan of the Templere prefents three en- 
 clofurcs, or courts, one withinanother. The greateft of thefe was open to 
 the Gentiles, as .veil as to the Jews 5 and you fee in it large cloyfters, and 
 large courts. This firft enclofure or court encompafles the fecond, in which 
 were the buildings and courts which belonged to the Jews. Each fide of 
 this fecond enclofure was five hundred cubits long, by which, you may 
 judge of the grandure of the Temple of Jemfalem, of the length of its 
 cloyfters, and of the prodigious number of its .different apartments ^. 
 For thefe buildings were all three ftories high ; and that they were long 
 and large appears by khc fcale. 
 
 I N the middle of this fecond enclolure, there was a third which con- 
 tained the buildings that belonged to the priefts ; the places where they 
 dwelt, eat, and lay, during the time of their miniftry. And within the 
 compafs of this, you may obfcrve two fquare parts 5 one of them is that part, 
 which was properly called the Temple, and is furrounded with a pretty 
 
 "jcord -which the LXXII. have often tranjlated ^i^u'/m: 'whence it is evident, that the prophet here 
 (peaks of fomething that' 'was to happen itiI to Tfli^uytov t5 apS (/ee the marginal note in our Englifh 
 Bible, at the above cited place 0/ Daniel ) upon the battlements of the Temple. The 'word \pU 
 'which the Greeks re7tder fi^iXv/y^sc. or abomination, fnay be underfiood of any thing that polluted the 
 Temple, -which might be done fever al 'ways, either by admitting unclean perfons into it, or by bring- 
 ing bones or dead car cafes into the courts, {-which -was a great abomination, as appears from Ezek. 
 xliii. 7,8,0. ) or by fpilli?zg human blood in it. All -which 'was done by the Zealots {a feSi -who -were 
 for oppofing the Roman dominion ) -who about A. D. 66. three or four years before the lafl fiege of ]t- 
 rufalem, feir^ed the Temple, and made aCa fie of it. Vor they built their engjines upon the battlements 
 of th2 Courts, a7id filed the Courts -with blood and dead bodies. And this I therefore take to be the 
 abomination of defolations, fpoken of by the prophet, and the completion of his prophecy. Ibid. 
 » I believe our bleffed Lord alluded to the great number of thefe apartments, -when he f aid to his difci- 
 pes. Let not your hearts be troubled ; ye believe in God, believe alfo in me, in my father's houfe 
 are many manfions; Joh. xiv. i, 2. (i. e. ) learn from the many manfonsin my father's houfe upon 
 earth, that there '■Mill not be -w.anting a place po receive you in heav£n. De.Tab. lib. v. c. 4. § i- 
 
 nar.*
 
 Chap. IV. the Holy Scriptures. p i 
 
 narrow court, but had no buildings to keep the light from it towards 
 the VVeft j and thofc that were at the fides widened from it in proportion 
 as they rofe in height, that there might be a free paflagc for the air. 
 The other part of this third enclofure, was a court of an hundred cubits 
 fquare^; in the middle of which was the Altar, which, as you fee, was 
 the centre of the whole plan of the Temple 5 whofe difpofition was ad- 
 mirable, as I here reprefcnt it, after having turned it different ways, till I 
 at laft found it conformable to what the Scripture fays of it in fevcral pla- 
 ces, particularly to the meafures of £"2;^ y^/>/ ^ But to come to paiticulars. 
 
 The Temple reprefented the Tabernacle, that is to fay, what was in ^^^^ f*^^^ 
 the one made of boards and skins, was built of ftone in the other. The TemL 
 
 3 Exek. xl. 47. t Our author founds all his dimenjions of the dtprent parts of the Temple, up- 
 
 owEzek. xlii. 15-20. lahich he wterprets of the Soreg in the court of the GentileS:, and from thence 
 determines this Soreg to have been 500 cubits fquare. That this defer ipt ion of the prophet's is to be 
 under flood of the Soreg, he infers fro?n the laft loords of this chapter, ■■which fay, that the ijall 
 there defer ibed nvas to make a feparation between theSan6luary and the prophane place j /. e. -was 
 to divide that part of the Temple, into vjhich the Jfraelites, or the holy and clcin came, frovi that 
 into which came the Gentiles y luho vjere unholy or iznclean (ivhich were fynonmious terms, as appears 
 from Lev. X. 10.) that is prophane. Ajtd being fenfible (?/Lightfoot',r objeSiion againfi the vieafures of 
 Ezekiel, that if literally taken, they make the Temple bigger than Jerufalem was, <7»</ Jerufalem 
 bigger than alljudea. was; heanfwers it thus. Heobferves, that in the above cited place (Ezek. 
 xlii. 16.) where we in the Engliili tranftation read five hundred reeds, there is a keri^ which fays t 
 thatinfleadofO^y^ IT^QS U/Qn five cubits of reeds {as theW&)XQ\s text now runs) it ought to 
 he read^'^l'p niDKH^i^O ©QH^ five hundred cubits of reeds, orfive hundred cubits, as meafured 
 by reeds, which was the meafure the prophet made ufe of And thus the LXXII. read, j^ d'uf^trfiKa-i 
 jTwraxwr/ss (viz. cubits, as appears from the following ij,i%,ic).verfes of this chapter, where they all 
 along read rni^c^iiTTiKTcoioiriiii) hrZ Kx^xf/,M rS [/^irfu, and he meafured five hundred (viz. cubits) with 
 his meafuring reed. From whence he infers, that theprefe7it text is faulty, which ?nighteafly happen 
 hjf a change of two words fo much alike, as HIQ^ ^^'^ mSQj "^hich differ only in a travfpofitioji 
 ef the two fir ft letters j and that the copy by which the LXXII. read, which was more corrc^, raft 
 thus, nJp3 niOH niKD^Qn*. ^- <^- five hundred cubits by the reed j a7id upon the whole, that 
 therefore the mea7iing of this place is, that this Soreg was five hundred cubits fquarc, as it was mca- 
 , fured by the prophet with his reed. Uloichrafleadoffuchanexccjftvebigfiefs, as we make it by render^ 
 tng the pajfage^vchundxed. reeds, i.e. above 'i^ooocwhitsfquare, is 710 bigger than wemay well fuppofe 
 this 'wall to have been j and this reading.^ if admitted, does therefore plainly remove the objeiiion, which 
 is founded upon our reading the place differently. (See DeTaber. 1. 5. c. 7. § 5, <j. J That this prophet's vifion 
 is not figuratively but literally to be U7ider flood, and was i7ite7ided by God for the model a7id direhion 
 of the Jews, in their rebuildi7ig the Te7»ple o/" Solomon, after the captivity, when they had forgot the 
 plan of it (in the fame manner as God /he wed MoCcs theTaber7iacle in the 77!OU7it, Ex. xxv. 9.J Lamy 
 i7ifersfro?n Ezek. liii. lo, 11. (Ibid. § 5) ^f? LowthV commencary ou Eickid., juft publtjhcd. 
 
 N 2 Tcm-
 
 92 An Introdudlion to BookL 
 
 Temple [ ftridly fo called ] had two parts, which like thofe of the Ta- 
 bernacle, were called, the one, The holy, the other, The holy of holies. 
 This lad was twenty cubits fquare ; in it was put the Ark of the Cove- 
 nant i and bccaufe God here gave his anfwers tothe high-prieft, when he 
 confulted him, it was therefore called The oracle \ A wall and vail ^ divi- 
 ded it from The holy, in which were the Altar of hicenfe, the Table of 
 Shew-bread, and the golden Candleftick, in the fame fituation as in the 
 Tabernacle. At the entrance into the Temple, there was a gate plated o- 
 ver with gold, and another vail '^. Before it was a portico or porch, ia 
 which flood the two famous brazen pillars, Jaehtm 2xA Booz^, whofe 
 names import, that God alone was the fupport of this Temple. There 
 was a court which cncompafled this building, and it was furrounded by 
 little cells, which Jofcphus calls. The gilt houfis, or chambers ^. Their 
 ftruclure and ufe cannot be here explained in the narrow compals to which 
 I now confine my fclf j but I have done it with care, in my great work 
 about the Temple ^, which, it is prefumed, will give light to fome very 
 obfcure paflages of Scripture ^, concerning thefe little cells, which fur- 
 rounded the building of the Temple, ferved to fupport its height, and 
 were, as it were, fo many buttrelTes, and a great ornament to it, at the 
 fame time. For there were three ranges of thefe cells or little houfes one 
 above another ; the fecond ftory was narrower than the firft, and the third 
 than that ; fo that their roofs and baluftrades, being one within another, 
 made, as it were, three different terraffes, upon which one might walk 
 round the Temple '\ 
 
 Jofephus calls thefe little houfes ^/7/, becaufe they were enriched' with 
 plates of gold, with which their walls were covered. And perhaps it 
 was in thefe gilt chambers, that they kept that infinite number of gold 
 
 « 1 Kings vi. 19. ^ This is 'what St. Paul calls the fecond vail, Heb.ix. 5. <= This is the 
 vail which was rent at enr Saviour's death. Matt, xxvii. 51. "^ I Kings vii. 1 7.-22. 2 Chr. iii. 
 15. -17. Jere. Iii. 22. See De Tabern. 1.6. c. 8. ^ Ezek. xli. 5.-17. ^ See DeTabern. 16. 
 
 C. 10. s I King. vi. 5.-10. Ezek. xK. f-lj- ^ Thefe jtories or ra?iges of chambers were 
 
 broader as they rofe in heigth (and not narrower) becaufe the middle walls between them were thin- 
 ner:, a7id therefore it is f aid, that the uttermoft, /. e. the loweft fiory was five cubits broad, the 
 middle fix, and the third feven, i Kings vi. 6. F. Lamy interprets this otherwife, in the place a- 
 bove quoted, but whether more agreably to Scripture, the reader mufi judge. See Diifertatio Hifto- 
 rico-critica de- Temple Solomonis, at the end of the b<3ok De Tabern, &^. 
 
 and
 
 5?3 
 
 ite 14^ 
 
 P. 
 
 i nave
 
 TheWeftem Front ^^iiifeiii of the Temple ^^ 
 
 TheNorth fide ',', 
 
 !• lemple 
 
 I 
 
 ,7^
 
 Chap. IV. the Holy Scriptures.^ 5; 3 
 
 and filvcr -veflels which they ufed. For the apparatus foi- the facrificcs, e- 
 fpecially th4t of the Pafibvcr, did require almoft an uitinite number of 
 them J and they had two or three thoufand ^. 
 
 [The Temple it felf ftridly fo called, had two ftorics, the fecond or 
 upper of which, was entirely raifed above thefe little houfcs, and their 
 roofs i fo that all the three ranges of cells upon one another, reached no high- 
 er than half the height of the Temple, and their roofs led up to the door of 
 the other half of the Temple, which was a large room, over the Holy 
 and Holy of Holies ^ of the fame height and length that they were of, 
 and had no buildings annexed to the fides of it. And this I take to be 
 The upper Chamber ^, in which the Holy Ghost was pleafed to dcfcend 
 on the Apoftles in a vifible manner, A^s ii. This upper rooniy or upper 
 chamber was appropriated to the pious laity, to come and pay their dc\o- 
 tions there J and it is highly probable that the ApofUcs were here with o- 
 therjews, while the Temple below was full of Jews of all natmis, who 
 were come to celebrate the feail of Tentecoft, And they below hearing the 
 noifc which proceeded from the concuflion of the place (and which was the 
 greater for the buildings being higher than the reft, and not encompaf- 
 fed with other buildings ) ran up hither to fee the occafion of it, and 
 here found the Apoftlcs diftinguilhcd from the other Jews about them, 
 as well by the cloven tongues ijohich fat upon each of them, as by the 
 different languages they fpake. But becaufe this cannot well be clearly 
 reprefented by defcription only, I have therefore here given two views of pute 14;. 
 the Temple ftridily fo called -•> the one of the weft front of it which fa- 
 ced the court of the prieflsy and the other of one fide of it ^. A. Shews 
 the lower ftory of the Temple. B. The upper. C. The door of. the Up- 
 per room. © T). The pillars Jachim and Boqz:^, E E E. The three 
 ranges of cells or chambers one over another. FF. The middle walls be- 
 tween the cells, which being themfclves thinner, made the cells wider as 
 they rofc in height.] 
 
 « the number of the gold and fi her vejJeU, •which had been taken from hence ^_;' Nebuchadnezzar, 
 and -were rejiored bji Cyrus {befidss others whichEzTZ afterijards carried back) ivas 5400. Prid. Con. 
 P. 1. B. 3. yind according to Jofephus ( Antiq. B. 7. c. 2. ) the gold I'ejfels livre 440^000, and the 
 fiver ones, 1,340,000. See Dc Taber. 1. 7. C 2 §3* 4. ! i Chr. xxviii. 11. Sec Dc Tabcrn. 
 
 I have
 
 94- 
 
 An Introduction to Book I. 
 
 I have already faid, that in this great fquare court, \\'hich Was before 
 the porch of the Temple, there ftood the Altar % which was very diffe- 
 rent from ours, both in ilze and ufe. It was railed higher, and was much 
 larger. The viclims were not flain upon it, but the fire there confumed 
 them, after they had poured out their blood at the foot of it, which was 
 furrounded by a trench, from whence the blood was by fubterraneous 
 channels conveyed into the brook Cedron. This Altar was of a fquare 
 form, and had feveral retreats \ for as it arofe in height, it grew lefs and 
 lefs; and taking in thefe retreats, and the trench which furrounded it, it 
 was in circumference eighty cubits, which make 183 French feet, and in 
 height ten cubits, which make 1 6 French feet and 8 inches ^ ; and becaufc 
 the law forbad the making fteps to go up to it, they went up by an eafy 
 afcent at the fouth-fide of it. A perpetual fire was kept upon it ^. 
 
 There alfo ftood the brazen-fea, which was much larger than the laver 
 of the Tabernacle, and fupported by twelve oxen^. This court, of which we 
 are fpeaking, was referved for the priefls 5 the people were not fufFered to 
 go into it, but when they offered fome facrifice, upon the head of which 
 they were obliged to put their hands, when they offered it ; and for 
 this reafon it was called The court of the Triefts ^ The place for the 
 
 » 2 Ch. iv. I . Ezek. xliii. 1 3 .- 1 7. 7/ la^r called the brazen- Altar^ hcauje the top of it li'as of hrafsy 
 tho' its high bafisnjjos of ftone-^ and it "c^as called /^? Altar of burnt-offerings /rcw its ufe. By thehor?i$ 
 of it, I underfa72d no more than the proje^mi of its corners or angles j for thuS: r::hat the Vulgate calls 
 comua Altarii (Zech.Lx. 15.; is m the original, the corners of the Altar. SeeDe Taber. 1. 5. c 3, 
 *■ It was 128 cubits in circunrference at bottonty and ^6 cubits in circumference at the top. Prid. Con. 
 P. I. B. 3. '■See Plate 8. Where are trM draughts of it, one according to our authors opinion^ 
 
 and the other according to the Je-xs defcription of it in the book Middoth. T^oe fpace between this Al- 
 tar, and the porch of the Temple, feems to have been the place appointed for the i riefls to pray, a?id 
 praife God in, on folemn occafioyis. Thus the Vriejls are direcled to weep and pray, bet\=reen the 
 porch and the Altar, on folemn fafi daysj Joel ii. 17. And Ezekiel complains ( viii. \6 ) that ma- 
 ny in his time imrfhipped the Sun i'a this 'very place, 'which -was appointed for praying to the true God. 
 And I am of opinion, that the Vfalms, entituled 'PCd\ms of degrees, r^ere fo called, kecaufe they ii-ere 
 fung m this place, upon the iteps that led up to the Temple. In this place Zechariah 'n as flain. Mart. 
 xxiii. 35. And it aggravated the guilt of his murder, that it 'v:as done in a place more immediately fet 
 apart for devotion. De. Taber. 1. (J. c. 7. § 3. "^ i King. vii. 23 -26. See Page %o. Noted, and 
 
 Plate 9. * This court from outfide to outfde, including thi Tersple a-nd aU the buildings belonging 
 
 to it, vjas an ob!o?jg fquare of 250 cubits long, and^oo cubits bro/td. De Taber. 1.6. c. i. § i. 
 
 King%
 
 Chap. IV. tie Holy Scriptures. p^ 
 
 Kings was jufl: within the entrance into this court, on the right hand 
 as you come in at the eaft- gate. 
 
 Round this, there was another court, which was called, The court of 
 Ifrael', becaufe none but the Ifiaelites, or fuch as had embraced the law, 
 were permitted to enter into it > and not they neither, when they had any 
 unclcannefs upon them. Thefe two courts were fhut in by (lately buildings, 
 which were divided into apartments, cloyftcrs, and chambers ; and thcle 
 different buildings had all their diiferent uics. Thofe of the innermoft in- 
 cloiure, were, as we have faid, for the habitation of the Priefts during 
 their miniftry, which was from fabbath to fabbath, during which time 
 they were not fufFered to go out of the Temple ; they continued in it 
 night and day, without drinking any wine, with their feet bare, and in 
 perfed continence. Amidll the apartments in the buildings of this fecond 
 inclofure, you may obferve on the fouth-fidc, a great oval hall. This 
 was the hall, where \hc great fanhedrm, or great council met, of which 
 we fhall fay more hereafter. Here were likewife fome places fet apart for 
 the moveables of the Temple, for keeping the habits of the Priefts, for 
 their aflemblies, and for dormitories. The reft of them were appointed 
 for keeping every thing that was neceflary for the fervice of the Temple, 
 as, oil for the lamps, fait and wine for the facrifices, veflcls, viols and 
 cups. Here were likewife halls to wafh the victims in, galleries for the 
 nuifick, and chambers for their inftruments^ from whence it is eafy to 
 judge, what vaft buildings were required for all this. At the fides of the 
 gates of thefe two inclofures, there were great porches j the court of the 
 
 » The King i throne, tvbich jlood in this place y is called, 2Chron. vi. 13. a brazen rcaflold, a;: a 
 its dimenfons are there given. The form of it is defcribed, i King. x. 1 8. It is called, 2 King- xi. 14. 
 and xxi'd. 3. a pillar: The King flood by the pillar, i. e. flood upon the throne, vihich ivas by the 
 entrance into thepriefis court. A?id this throne, is, Ifuppofe, ivhat is meant by the covert for the 
 fabbath ,2King. xvi. 17. This hhzT. pulled down, and the King's entry without, i.e.Jbut up the gate 
 by 'which theKing entered into this courts in order to plea fe theKing 0/ AfTyria, 2 Chron. xxviii. 24. 
 The maimer of the Kings entering in at this gate-^ and of the peoples going in and out of the 
 Temple, at the other gates of it, is what is defcribed, Ez.ck. xliv. 1.-3. a}id \\\i. i.-tj. This throne, 
 as has been obferved» food where 'EXi's formerly did. viz. by the way fide, i Sam. iv. 13. i. e. at the 
 north fide of the eafi gate of theTemple or Tabernacle-, and its height accounts forEli's killing himfclj 
 with a fall from it: a7td perhaps this throne is what is meant by the new court, 2Chron. xx. J- 
 De Tabern. 1. 6. c. 4. 
 
 pricfti
 
 p(5 ^^ Introdudlion to Book I. 
 
 priefts had three gates, one to the caft, one to the north, and one to the 
 fouth. I bchcve it was in one of thefe porches, which was by tlie eaft- 
 gate, that the chefts flood which were appointed for receiving ahns, and 
 which were for this reafon called Gazophylacia, which is as much as to 
 lay, places for treafure^. The prefents that were made by the Kings, were 
 kept in them ; and there were generally a great many people there, who 
 came to the eaft-gate, to perform their vows, by offering what they had 
 promifcd, which is the reafon why our Saviour often preached there, as 
 he did when he took fuch notice of the poor woman, whofe little alms 
 he extolled fo much. 
 
 The court of the Ifraelites had feven gates ; one to the eaft was very 
 beautiful, and called Corinthian by Jofephus ^ ; without doubt, from the 
 rich Corinthian brafs, with which it was covered : it had likewife three 
 gates to the fouth, and three to the north. The weft fide had no paflage 
 through it j and from this fide you might take a view of all the back part 
 of the Temple, This enclofure or court, as you fee in the plan of it, 
 had its cloyfters, and a great number of apartments ; to which feveral pi- 
 ous perfons retired, and continued in the Temple day and night, as St. 
 Luke ^ fays, of the widow Annas ; fo that women might lodge in thefc 
 holy places, as well as men ^. And I think there are good reafons to 
 prove, that after the afcenfion of our Lord, the apoftles with the holy virgin, 
 retired into one of thefe apartments ; and that one of thefe was The upper 
 room, that is, the upper floor, in which the apoftles were aflembled, when 
 the Holy Ghost defcended upon them ^ In the four angles of this court, 
 you fee the places where the kitchens were. They were four fquare courts, 
 furrounded by cloyfters, in which there were places for the chaldrons ^, 
 which ferved for boiling thofe parts of the facrifices, which they who of- 
 fered them were obliged to eat, and could eat no where but in the 
 
 * Mark xii. 41, 43. ^ DeBello,!. 6. c. G.At this gate fat the lame man^ luho was cured by 
 St. Peter, Ad. iii. 2. '^ Accord'mg to the Dean of Norwich, her ferving God day and nighc 
 
 in the Temple, fgnifies no 7nore than her confiant attendance on the morning and evening facrifice. 
 Con. P. ^ B. 6. Year 88. ^ Ch. ii. And infome of thefe the fcribes and doSiors often met to 
 
 confult with one another^ and to teach the people, in one of which our Saviour was found among them. 
 Ibid, verje 4^. De Tabern. I. 5. c. 9. § 5. « Adt. ii. See De Tabern. 1. <$. c. 11. § z» 3'4- V. 
 
 fupr. p. 93. I Ez-ek. xlvi. 21,22,23,24. 
 
 Tem-
 
 Chap. IV. the Holy Scriptures* P7 
 
 Temple ^ i befidcs, thofe pious perfons of both fexcs before mentioned, 
 who did not go out of the Temple, had likcwife occafion for kitchens : thofc 
 for the priefts were at the wcftern angles of their own court, where you 
 will find them marked. They were, like the others, little fquare courts, 
 encompalTed with cloyfters, in which the chaldrons were placed. 
 
 Lastly, another enclofure or court, prodigioufly great, encompafled ih? court 
 all this magnificent work. The Gentiles were fulFered to go into it, and °f^'^' 
 it therefore bore this name. Great cloyfters were ranged all round it, one of 
 which, liz. that towards the eafl, was called Solomon's cloyfter^: as it 
 was guarded againfl the weather, the people aflembled there in the win- 
 ter 5 and theGoipel tells us, that Jesus Christ fometimcs preached in it^. 
 But though this court was open to the Gentiles, yet they could not go fo 
 far in, as to the court of the Ifraelites, becaufe there was a baluflrade of 
 ftone three cubits high^ at the diflance of ten cubits from the wall of it. 
 And in this baluflrade there were pillars at certain diflances, upon which 
 was engraven in Hebrew and Greek, a prohibition to all the Gentiles, and 
 all fuch as were unclean, not to advance beyond it. This was probably 
 the place where the humble publican ftaid, whilfl the proud pharilee, who 
 faw him at a diftance from him, defpifed him '^. 
 
 The plate in which we have given the plan of the Temple, is too 
 little to contain all the names of the things in it, and of all the parts of 
 it, at length ; and we have therefore, inftead of them, put letters, whofe 
 fignifications are as follows. 
 
 » Dcut. xii. II, 12. xiv. 2.6 J 27. xvi. 11. xxvii. 7. A7id from theje religious feajli, the primitive 
 Chrifiiani took their Agapae or feafts of charity, luhich iji iTnitatio7i of thefe evtsrtainments of the 
 Je-ws, theyfirft celebrated i7t the Temple it felf, k€t. ii. 45. avd after-wards in their churches. They 
 •were provided at the expence of the rich, and 'were partaken of both by rich and poor in common. De 
 Tabern.l.5.C. io.§ i. '' Or SolomonV /)orr/5>, Adiii. 11. Becaufe built by him, -whereas the other 
 
 (hyfters of this court were built long after his time. De Tabern. 1. 5. c. 5. § 3 '■"Jo. x. 22^ 23. It 
 
 nuas in this court that the Jews kept their markets-, which our 'Lord condemned. Mar. xi. 15. MedcV 
 •works, p. 44. ^ Lu. xviii. 10. &c. And this was that middle wall of partition between jfews 
 
 and Gentiles, lu^zV^ Jesus Christ broke down, by deflroying ail the legal difitnifiovs and obfcrvances, 
 and uniting both Jews andGentiles in one church, Eph.ii. 11, 12. And it was the fuppofng that P.iul 
 had broughtTxo^\van\xs an Ephefan within this wall into the court of the Ifraelites, that made the 
 Jews raifefuch a diflurbance about it, as we fee, Adls xxi. 27,-30. De Tabern. 1. 5. c. 7. §• 2.. 
 
 O A. The
 
 9? 
 
 An Introduction to Book I. 
 
 A. The Holy of Holies. 
 
 B. The Holy. 
 
 C. The court that runs 
 round the Temple. 
 
 D. The place where the 
 knives for the facri- 
 fices were kept. 
 
 E. The afcent to the 
 Altar. 
 
 F. The chamber for the 
 
 habits. 
 
 G. The place where 
 they made the cakes 
 which were offered 
 up in the Temple. 
 
 H. H. The apartments 
 
 for the fingers. 
 L The place where the 
 priefts affembled to- 
 gether. 
 L. The place where the 
 
 fait was kept. 
 M. The brazen-fea. 
 N. The place for wafh- 
 ing the burnt-offer- 
 ings. 
 O. The wells, or places 
 where they put the 
 machines which were 
 ufed in drawing the 
 water that was wan- 
 ted in the Temple, 
 for wafliing the court 
 
 of the Sacrifices, for 
 purifying the priefls, 
 and for wafhing the 
 Vidims. 
 
 P. The gates. 
 
 Q. The priefts kitchens. 
 
 R. The King's throne. 
 
 S. The great Sanhedrim. 
 
 T. The court of the 
 kitchens. 
 
 a. The Ark of the co- 
 venant. 
 
 b. The altar of incenfe. 
 ۥ The golden candle- 
 
 ftick. 
 
 d. The table of fhew- 
 bread. 
 
 e. e. The two pillars, 
 Jachim and Booz. 
 
 f. The porch. 
 
 g. The place where 
 they kept the fhew- 
 bread. 
 
 h. The place where 
 they kept the ftones 
 which had been ufed 
 about the altar. 
 
 i. The place where 
 they kept the lambs 
 for the daily facri- 
 fice. 
 
 /. The batli where the 
 
 priefts purified thcnv 
 felves. 
 m. The kitchens. 
 n. Halls where they 
 
 taught. 
 0. Different apartments 
 for lodgings, and 
 keeping the furni- 
 ture of the Temple. 
 /././. Porters lodges. 
 q. Wood-piles, 
 r. Magazine of per- 
 fumes. 
 s. The fecond Sanhe- 
 drim. 
 t. The apartment for 
 
 the Nazarites. 
 u. The apartment of 
 the lepers, who were 
 to be fhewn to the 
 priefts. 
 X. The place appointed 
 
 for alms, 
 /. A fpace before the 
 
 porters lodges. 
 z. The places of the 
 pillars, on which was 
 engraven the prohi- 
 bition which forbad 
 the Gentiles, and all 
 unclean pcrfons, go- 
 ing any farther in. 
 
 There
 
 : Place 
 
 Temple
 
 J
 
 Chap. IV. the Holy Scriptures 99 
 
 There are fbme halls and cells in the draught, which have no let- 
 ters in them, becaufe they may be fuppoied to have been appL'opiiated 
 to different ufes, which we cannot now afccrtain. It has been already 
 faid, that all the buildings in the third court belonged to the pricfts > 
 their three floors were fufficient for their lodging, eating, and every thing 
 clfe that was necelTary. I have placed the fecond Sanhedrim at one ot 
 the gates of the fecond court, or enclofure j and perhaps the third may 
 have been in one of thofe of the firfl. We fhall fpeak of them both 
 hereafter. 
 
 This is all that could be fhewn in fo little a plan, to which 1 have Place 15: 
 like wife added the orthography, or elevation. As the fpacc upon mount 
 Morjahj was not it lelf large enough for fo capacious a building, it was 
 neceflary to make it larger, by raifing terraflcs, which mufl: have had un- 
 der them vaft fubterrantous works. For which reafon, the walls which 
 cncompaflTed and lupported the whole building, were of a prodigious 
 heigth ; on the fide of the deepeft valley, they were above three hun- 
 dred cubits S which make above 500 French feet ^ and what buttreflcs 
 muft then be neceffary to fupport them ? The difpofition of the ftairs thct 
 went up to the Temple, was likewife admirable. The whole building 
 was made of ftones extreamly large. And this is that ilrudure, which 
 the difciples of Jesus Christ admired, and made him take notice of, 
 as they were gomg out of the temple, and ( as I behevc) going down 
 the fteps ^. 
 
 And we muft not forget to obferve here, that the roof of the Tem- 
 ple it felf was fluck thick with fharp points, to prevent the birds light- 
 ing upon it 5 for the Jews carried their refped for the Temple of God 
 to this delicacy. Jofephus ^ fays they were made of gold. 
 
 After the Temple of Solomon had been deftroy'd, Zenibbdbel oh- Tfxpon^ 
 tained leave of Cyrus, to rebuild it, at the rerurn from the capti\ity '^. '^""i'^^- 
 This fecond Temple was built in the fame place, but fell fliort of the 
 magnificence of the firft. A long time after, Herod the Great very 
 much repaired, and fplendidly cmbcliih'd it. But this fecond Temple 
 
 » The terrafs was 400 cubits h'gh. Prid.defcriprion of the Temple. Con. P. i. B. 3. '' Mark 
 
 xiii. I. « Wars of the Je'wst Book 5. ch. 14. ^ Ezra i. 
 
 O 2 (foe
 
 joo An Introdu6lion to Book. I- 
 
 (for fo the Jews call that of Zerubbabel and Herod) ftill wanted five 
 ?'""'/ advantages, which that of Solomon had : the firft of which was, the 
 "jantaiei Urim and Thummini. Thcfc two words fignify L/^^/^ and ^fy/^^/^^j 
 '^t'^^ 4. or Truth and T)o^rme. But what this Urim and Thtimmim was, is not 
 
 that oj 
 
 Solomon aj^rccd ^. Some tliink, that thefe two words were engraven on the 
 ^''"^' HiL;h-pricft's pcdoral^ and that when he had this ornament on, he knew 
 the mod fccrct things. Others think that it was fomething inferted 
 in the peroral, by which the High-prieft knew the will of God, and 
 that it was for this reafon call'd Truth and T^oTtrine ; but what 
 the figure of it was, is much difputed among the Rabbins, The fecond 
 advantage, which the Temple of Solomon had, was the gift of pro- 
 phecy, which was common among the Jews, as long as that Temple 
 fubfiflcd. The third was, the ark of the Covenant. The fourth^ the 
 prcfcnce of God, who anfwer'd the qucftions that were ask'd him. 
 And x\\z fifth was, the fire from heaven, which often came down and 
 confumcd the burnt-offerings. Thefe were advantages, which no Tem- 
 ple had, but that of Solomon ^. 
 rh Tern- ^ ^ ^"^^^c already faid, in our abridgment of the Jewifh Hiftory, that 
 pies of Sanballat obtain'd power of TDarius, and afterwards of Alexander the 
 anJE- G^^^fy to build a Temple upon mount Gerizim, in favour of ManaJJes, 
 gypt. his fon-in-law, who was made High-prieft of it. This was at firft con- 
 fecratcd to the true God ; but afterwards t^ntiochus Epiphanes dedi- 
 cated it to Jupiter Hofpitalis, and the Samaritans did not make any 
 great oppofition to this change. But John Hyrcanus deftroy'd it, about 
 two hundred years after it was built, and the city of Samaria with 
 it. The city was rebuilt by Herod, who in honour of Augujius, gave 
 it the name of Sebafte, and he likewife rebuilt the Temple : but the Sa- 
 •maritans had little regard to it, and prcferr'd mount Gerizim before it. 
 
 * Alla^ee, that they inert fomething in the hreaft-plate, and that they were a fort of Oracle ,• 
 hut aUdiffer about the matter of them, and the manner of God's giving anfwers by them,andaUfeem to 
 nnftake, in confoundmg them together, and making them one, and the fame thing j whereas they feem 
 to me to he two diprent Oracles, Urim that w/jsreby God gave anfwer to thofe who confulted him in 
 drfftculi Cafes , and Thummim that whereby the High-Friefi knew whether God did accept the fa- 
 crifice or no ; and that therefore the former was called Light, and the latter Perfedtion. Andlhe- 
 Ueve both were in uft among the Tatriarchs. Mede's mrks, Difcourfe 35. p. 177-187. »> See 
 ■ I*nd. Con. P. i. B. 3. Under the Tear >yi^. J 
 
 And I
 
 Chap. IV. the Holy Scriptures. loi 
 
 And we have likewife fpokcn of the Temple which Onias built to the true 
 God ill Egypt. But as the Scriptures don't acknowledge thcfe Temples 
 to have been lawful ones, we fhall fay no more of them ; and fhall 
 therefore conclude this fubjed with a word or two of the Syna- 
 gogues. 
 
 Thirdly, The Synagogues were facred places, fet apart for prayer Syna. 
 and inftrudion. With relation to the former of thefe, they were cal- ^°^''" 
 led Oratories : and the Greek word by which they are called in the ^^ZvT 
 New Teftament ^ fignifies botli Trayer and the houfe of Trayer b. The V^- 
 Synagogues had no certain form 5 but they had each of them an altar, 
 or rather table, upon which the book of the law was fpread. At the 
 Eaft fide, there was a cupboard ark or cheft, in which this book was 
 kept c, and they had a great many lamps hung to the ceilings. The 
 women were feparated from the men, in a chamber, which joining to 
 the Synagogue, they could from thence hear and fee what was done. 
 It is believ'd to have been during the captivity, that the Jews having 
 no Temple, began to build thefe places of ajfembly (for that is what 
 the Greek word Synagogue fignifies) for prayer and inftrudion in the law. 
 There were feveral of them in every city ; they reckon up to the num- 
 ber of four hundred and eighty in Jerufaiem ^. Which number was nccclTary 
 for that prodigious multitude of Jews, who were oblig'd to come thither 
 three times a year, to worfhip God in the Temple. Of thcfe Syna- 
 gogues, fome were peculiar to the Jews of every country, and every 
 condition. And thus mention is made in the A^fs, of the Synagogue^ 
 
 * TT^ofTivxii- The Profeuchas differ from the Syiiagoguet in fever at particulars , i . In Synagogues the prayers 
 u^ere offered up in puhlick forms j in the ProfeuchjE every one prayd apart by himfef, as in the 
 Temple. 2. The Synagogues ivere covered houfes j hut the Piokuchx open courts. i. Tl:e Syytagogues 
 luere all built "within cities ; hut the Profeuchse 'without, and jnofily on high places. That in -which 
 our Saviour prafdj "was on a mountain, Luke vi. 12. which makes it probable, that thefe Profeu- 
 chse are the Serac, vjhich in the Old Teftament are called High Places. For they are not al-ways 
 condemned, hut only -when apply d to idolatrous 'worjhip. And thefe Profeuchac had groves in or a- 
 bout thenij as /^e High VX^ZQshad, Prid. Con. P. i. B. 6. p. '^06, 307. of the Fol. Ed. ^ T/:us 
 it may he underftood in either fen fs, in Luke vi. 12. and Adts xvi. 13-id. ' The feats of the Sy- 
 nagogues veer e fo placed, that the people alvjays fat -with their faces towards the elders, and the place 
 inhere the law was kept ; and the elders J at with their backs to this chef or ark, aJid their 
 faces to the people j thefe latter are the TrfurepixSi^ftxi rZv (njixyuyvt, which the Pharifees affvBed, 
 and for which our Lord condemns them^ Matt, xxiii. 6. Lamy de Taber. 1. 4. c- 8- §• 4- ^ Buxr. 
 i-oicon Talmud. <? A the v. ord D33, 
 
 of:
 
 I02 
 
 An Introdudion to Book I. 
 
 of the Free-men and of the Alexandrians ^ Thilo in the relation of 
 liis cmbafly to Caligula, fays, there were a great many freemn in Rome, 
 who were Jews. And what the fame author fays of the Synagogues \ 
 IS as tbllows. The "Je-jjs at all times inJiruB one another in the Ho- 
 ly Scriptures, but efpecially on the pventh T>ay, ijuhich they think an 
 holy day, and on iJi'hich it is not lawful to do any manner of work. 
 Every time thej go to the Sync^gogues, which are holy places, the 
 youngcft place themfehes at the feet of the aged, and hearken with a 
 frreat deal of attention. One reads the facred books^ and another of 
 the befl nndirjlanding and mofl learning, explains the difficulties they 
 meet with in them. And in another work <^, he Ukewife fays in ef- 
 fea the fame thing. Every feventh day {fays he) are opened through 
 out the whole city, a great number of publick fchools of prudence, tem- 
 perance^ fortitude^ juftice, and all other virtues. There fome Jit down 
 modeflly, and in profound Jilence give a wonderful attention to thofe 
 holy difcourfes, which they thirji after. And one of the mofl learned 
 Jlands up., and gives them fome excellent inflruciions, how to behave 
 themfelves wifely, through the whole courfe of their lives ^. 
 
 In the map of Jerufalem, you fee feveral of thefe Synagogues, at 
 the top of which ftands a man with a Trumpet. It was thus, that they 
 proclaim'd the time of prayer, and the hour, when every folemn fefti- 
 val began, 
 
 * Acts vi. 9. ^ ht a treatife ent'ituhd. The good man always free. « De Septenario. 
 ^ And therefore the Synagogue, of nuhkh Tyrannus 'v^as one of the Governoursy is called a School, 
 Adb ix. 19. De Tab. lib. 4. c. 8. §. i. 
 
 CHAP.
 
 Chap; V. the Holy Scriptures 103 
 
 CHAP. V. 
 
 Of the different ivcvys of meafur'mg Ume among the Hebrews : 
 their hourSj days^ weeks^ months^ years, and Jubilee, 
 
 CI OD who formed the republick of the Hebrews, was not 
 I wanting in appointing certain fixed and regular times for the per- 
 formance of things, without which, all would neccflarily have run into 
 dilbrder and confuiion. And this appointment was the more neceffary, 
 in that he prefcrib'd the performance of certain facrifices, and the obfer- 
 vance of certain feftivals ; both which he therefore fix'd to certain ap- 
 pointed days. But it would be very difficult to form a clear notion of 
 them, if we knew not the manner, in which the Hebrews regulated and 
 meafured time. For though all people make ufe of almoft the lame ^<'¥^ 
 terms, yet have thefe terms very different fignifications. So that our hours, ^f J//^ 
 days, months and years, are very different from thofe of the Hebrews ; 7^"'^ 
 and we fhall therefore in this chapter fpeak, Firft of days. Secondly of \Z^"kring 
 weeks. Thirdly of months. Fourthly of years. t'^'Cy ^*^ 
 
 Firji of Days. Time is the meafure of the duration of things ; which ^,^" 
 duration we judge of, by the relation it bears to the courfc of the pla- 
 nets; that is, we fay a thing has had a longer or fhortcr duration, in 
 proportion as certain planets have made more or fewer revolutions, du- 
 ring its fubfiftence. Now thefe planets have, or appear to have fevcral 
 ditferent motions, one of which is round the earth, whereby they are 
 carried with the firmament, from eafl to weft : and the time that this 
 revolution lafts, is called a day. For this word docs not only fignify 
 the time, which the Sun gives us light, but likewile the whole fpace 
 of this revolution of the planets round the earth. But as people differ 
 in their days, fo likewife in the beginning of them, which all do not 
 reckon in the fame manner. For fome begin them at noon, others at 
 mid-night j thefe at fun-rifmg, thofe at fun-fet. The Hebrews follow 
 
 this
 
 J Q . Jn Introdudlion to Book L 
 
 this laft mctliod, that is to fay, with them the day begins at fun-fet, and 
 ends the next day at the fame time^ From whence it is, that we read 
 in the Gofpcls, that the fick were not brought out to Jesus Christ on 
 the Sabbath-days, till after fun-fet ^ ■-, which was bccaufe the Sabbath 
 was then ended, and the Jews, who were fcrupuloufly exaa in obferving 
 It, were no longer afraid of any violation of it. 
 
 A N D it was hkewife cuftomary with the Hebrews, to exprefs a whole 
 dav by the terms. The evening and the morning S or by thefe, The night 
 and the day. Which the Greeks exprels by their wx^ij-'^^v, and which as 
 \vcll /iLznifies any particular part of the day or night, as the whole of it. 
 And this is the rcafon why a thing that has lafted two nights and one whole 
 day, and a part only of the preceding and following days, is faid by the 
 Hebrews, to have lafted three days and three nights^, 
 7he and- 1 t is with time, as with places with refped to its divifion ; it is purely 
 wrr oTX arbitrary. Foimerly the Hebre'ji's and Greeks divided the day, only accor- 
 'vidtngtkc ciincT to the three fenfible differences of the fun, when it rifes, when it is 
 '^^^' at the higheft point of elevation above the horizon, and when it fets i 
 that is, they divided the day only, into morning, noon, and night. And 
 thcfe are the only parts of a day, which we find mentioned in the Old 
 Tcftamcnt j the day not being yet divided into twenty four hours. Since 
 that, the y^'cCJ and i?<?;;^^wj divided the day, that is, the fpace between the 
 rifmg and fetting of the fun, into four parts, confifting each of three hours. 
 ihe man- gy^ ^j^^fg hours wcte different from ours in this, that ours are always e- 
 -.-iding the qual, being always the four and twentieth part of the day, whereas with 
 dayamovg j^cm, the hour was a twelfth part of the time, which the fun continues 
 
 the ye'xs. 
 
 above the horizon. And as this time is longer in Summer than in Win- 
 ter, their Summer-hours mufl therefore be longer than their Winter-ones. 
 The firft hour began at fun-rifmg, noon was rhe fixth, and the twelfth en- 
 ded at fun-fet. The third hour divided the (pace between fun-rifing and 
 noon ; the ninth divided that, which was between noon and fun-fet. And 
 it is with relation to this divifion of the day, that Jesus Christ fays in the 
 Gofpel, Are there not twelve hours in the day ^? But this difference be- 
 tween the Summer and Winter-hours, was not very fenfible in Jtidea : 
 
 » Exod. xii. 18. Lev. xxiii. 32. b Matt. viii. 16. Mark i. 32. <^ Gen. i. 5-13. 
 
 ^ Matt. xii. 40. 'John xi 9. 
 
 for
 
 Chap. V. the Holy Scriptures. iq- 
 
 for it not being near fo far from the Line as France is, their days wore al- 
 moft equal. Tiie longefl: day in the year, which at Taris is fixteen hours, 
 is but thirteen at Jerufalem. 
 
 The Hebrews likewife diftinguifli'd between two evenings. The firft 
 began at noon, when the fun begins to decline, and reached to its fcttin^ ; 
 the fecond began at that fetting 5 and they call the Ipace of time between 
 thefe two, that is, from noon to fun-fet % Been Haarbam, that is, be- 
 tween the two evenings ^. 
 
 The night was hkewife divided by the Hebrews into four parts. Thefe 
 were called watches, and lafted each three hours. T\xzfirft is called by 
 Jeremiah 'The beginning of the watches ^ ; the fecond is called in the book 
 of Judges, The middle watch ^, becaufe it lafted till the middle of the 
 night. The beginning of the third watch was at mid-night,and it lafted till 
 three in the morning 5 and the fourth ^ was called The morning watch ^". 
 Thefirft of thefe four parts of the night began at fun-fet, and lafled till 
 nine at night, according to our way of reckoning 5 the fecond lafted till 
 mid-night ; the third till three in the morning 5 and the fourth ended at 
 fun rifing. The Scripture fometimes gives them other names; it calls the 
 firft the evening, the fecond mid-night, the third the cock crowing, and 
 the fourth the morning ^. 
 
 Secondly, The Hebrews, like us, make their weeks to confift of fcvcn I'.ejcz:- 
 days, fix of which are appointed for labour ; but they are not fuffcr'd to ''^^Vjr'h 
 do any work on the feventh day, which is therefore called the Sabbath^ y»th. 
 that is, a day of refi. 
 
 The obfervation of the Sabbath began with the world. God after he 
 had employ 'd fix days in making the univerfe out of nothing, rcfted the 
 feventh day, and therefore appointed it to be a day of reft ^. Cut this term 
 Sabbath is likewife fometimes taken for the whole week. And from 
 hence it is, that the Tharifee, when he would cxprefshis fafting twice in a 
 week, fays, that he faffed twice every Sabbath '. 
 
 The days of the week have no other names but thofe of their ordcr,the firft, 
 
 « Or rather the ninth hour, ixihich is the middle point Ifetween them, is rjjhat they called hetvecn 
 the Evenings, De Tabern. 1. 7. c. 7. §. i. ^ Exo;l. xii. 6. « Lamcn. ii. 19. ^ Judges vii. 
 19. « Matt. xiv. 25. .^Exod. xiv. 24. s Mark xiii. 35. t Gen. ii. ! Luke 
 
 ^viii. 12. 
 
 P fc-
 
 ^^^ Jn Introdu6lion to Book L 
 
 fccond,third,c^f . from the Sabbath 5 and therefore as the Hebrews exprefs one 
 and thejirft by the farnc word, ima Sabbati is with them, the firft day of the 
 ^■^ ^''' weck.Biit ncvcrthclcfs,the Helienift]c^s have a particular name for the flxth 
 frr/r day, that i5, for the vigil of the Sabbath, and call it parafieue, that is, 
 Sahhatb ^1^^ preparation \ Tlie law of the Sabbath oblig'd the Jews to fo ftrid a 
 tx^ anted. ^^^ ^^^^^ ^^^^^ ^^^^^ ^^^^ luffcr'd to drcfs their visuals, nor even to light 
 their fires; which oblig'd them to prepare things on the vigil. And this 
 day had another name among the Jews, who were not Hellcnifts j for they 
 call'd it The Vefper of the Sabbaths and this Fejp.^r began at the ninth 
 hour, that is, three hours after noon. It was at that time, that they began 
 to make preparation for the day following, and if they took a journey on 
 that day, they took care to be at the end of it before the fctting of the 
 fun. And the Empcrour Augttflus, in compliance with their cuftoms, 
 made an edi£l in their favour, which forbad the bringing the Jews before 
 any court of juflice on Fridays, after the ninth hour of the day. 
 t-j:o other B UT bcfidcs this 'u;eek of days, the Hebrews had another week, which 
 forts of confifted of fcvcn years J thelaftof which was a year of refl, and was cal-. 
 w!I/ the led the Sabbatical year. The earth refted on this year, and no one was 
 jr^s. fuffcr'd to cultivate it. And at the end of feven weeks of years, that is, 
 after forty-nine years, the forty-ninth year, was c'^\\Q<^ the year of Jubi- 
 lee. Some think it was the fiftieth year, but they are miilaken. It is true, 
 that according to the common manner of fpeaking in the Scripturcj the 
 year of Jubilee is the fiftieth year ; but I have fhewn in my work upon the 
 Temple of Jerufalem ^ that it mufl: be underftood in the fame fenfe, that 
 the Sabbath-day is call'd the eighth day, that is, reckoning from one Sab^ 
 bath to another, inclufively of both. And in the fame manner the Olym* 
 piads, which contain d the fpace of four years, are called ^tinquennium^ 
 the ff ace of five years -^ becaufe by one Olympiad was ordinarily under- 
 ftood the fpace contain'd between the two Olympiads, with which it be- 
 gan and ended, reckoning the beginning of the latter as included in the 
 former. 
 The ctiffe- The fun and moon being the moft confiderable of the planets, are 
 rence of ^^^ ^^^^ proper to diftin^uifli time. They have both two different moti- 
 
 thecourjes ^ ^ ^ -' 
 
 tf the fun ons, in the firft of which, they move round the earth from eaft to weft in 
 
 andfnoQTi. 
 
 » Mirk XV. 42. •: De Tabern. 1. 7. c, 7. §. 5, 
 
 twenty
 
 Chap. V. the Holy Scriptures. 107 
 
 twenty four hours j and in the fecond, they move eaftwarJ, but their 
 courfc is unequal. For the fun takes up three hundred fixty five days, 
 five hours, and forty nine minutes in his, whereas the moon finifiics hers 
 in twenty-feven days, feven hours, and fome minutes. The circle which 
 Ihe defcribes, cuts the Zodiac (wh^ch is that circle which the fiui dcfcribes 
 in a year) in two places; which are by aftronomers call'd K)wts, and vary 
 every month. And this incquahty of motion it is, which is the caufc that 
 the moon is fometimcs diredly before tlic fun, and fomctimcs at a didancc 
 from it. The fpacc between her leaving the fun and rejoining it, takes 
 up twenty nine days, twelve hours, and fome minutes, bccaufe at the fame 
 time that flieis making her revolution, the fun is likewife advancing in tlie 
 Zodiac : fo that when fhe is returned to the point of the Zodi.ic, from 
 whence fhe fet out, Ihe has yet all that way to go, which the fun has ad- 
 vanc'd in the mean time, before fhe can come before it again; and this 
 takes up two days and fome hours. The Hebrews call the fpace between 
 one conjunction and the other, Jarca, and the Greeks ijAv ; from whence 
 the Latins have theu' Msnfis, and the French their Mo:s, [and we our 
 Month.'\ 
 
 Thirdly. I t is certain that at firft the months were rccrulatcd bv thr "' " r 
 moon; bccaufe the intervals of time are moll eafdv cidinaui'h'd by t!x 
 courfe of this planet. When it is before the fun, it is as it were fwal- v.ovth by 
 low'd up in its rays ; but as foon as it begins to fcparate from it, its cref- 
 cent begins to fhew it felf, and incrcafcs infenfibly, till at laft its whole 
 T>ifc becomes luminous, and then it is at full ; after which, its light di- 
 minifhcs, and returns through the fame figures, to its firft crefcent, and 
 then it re-enters the rays of the fun. 
 
 And as the moon regulates the months, fo does the fan the year; 
 and the divifion which we make of the year into twelve months, has no 
 relation to the motion of the moon. But it was not ^o with the He- 
 brews ; their months are lunar j and their name fufHcicntly fl'.ews it. 
 They call xh^m Jarchhi, which comes from y^T^r, v;hich fignifics tl:e 
 moon. It is difputed, whether the antediluvian months were not rather 
 regulated by the fun ; that is, whether they were not all equal, fo that 
 each contained the twelfth part of an year ; but learned men are agreed, 
 that from the time of Mofes, the Jewifli months have been lunar. They 
 dcift reckon the beginning of them, from the time that the moon joins tlx 
 
 p 2 ^un, 
 
 ti:e vit/Oft,
 
 j^g Jn Introdudion to Book L 
 
 fun, bccaufc that phnct then difappcars; but they begin it, at^hcr firft 
 Thafis, as foon as upon her reparation from the fun, fhc firft fliews her- 
 fclf in \he weft, after fun-let. And for this reafon they call the beginning 
 of the mowiWThe Nc-JJ ?//.^w 5 though the Latin lnterpreter,to accommodate 
 himfelf to the Roman ftilc, calls it the Calends \ The moment in which this 
 conjunaion between the fun and moon is made, can only be known by an 
 aftronomical calculation, becaufe fhe does not then appear 5 and bccaufc 
 the Hebrews were little skill'd in this fciencc, efpecially at the firft for- 
 min- of their republick, God therefore commands them to begin their 
 momhs at the firft Thajis, or firft appearance of the moon, which requi- 
 red no learning to difcovcr it. And bccaufc this firft appearance of the 
 moon was of importance in their religion, God having commanded that 
 the Ne-ju moon fhould be a feftival, and that they lliould offer up a par- 
 ticular facrifice to him on that day ^ 5 it cannot therefore be improper, 
 to give fome account here", of the care the Hebrews took to difcovcr this 
 
 Ne\Ji'-moon. 
 Hcn' the A N D in the firft place then, this was an affair, in which the great San- 
 TdllJie- hedrim was concern d i there were always fome of that body, who ap- 
 gmmvi "/piy'd themfclvcs to aftronomy ; and the different Phafes of the moon were 
 rw,. likewife painted upon the hall, in which the Sanhedrim aflemblcd. And 
 in the fecond place, it belonged to them to choofe men of the ftrideft: 
 probity, who were fcnt to the tops of the neighbouring mountains at the 
 time of thcconjunclion; and who no fooner perceived the New-mooriy. 
 but they came with all fpced, even on the Sabbath-day it fclf, to acquaint 
 the Sanhedrim with it. It was the bufincfs of that council to examine 
 whether the moon had appeared, and to declare it; which was done by 
 pronouncing thefe woids^The feaft of the neu;-inoon,The feaft of the new 
 tnoon, and all the people were informed of it, by the found of trumpets. 
 To which ceremony 'T)avid aUudes, when he fays, Blow up the trum- 
 pet in the ne^w-moon, in the time appointed^ on our folemn feaft-day ^. 
 The air is fo fcrene in Judea, that it feldom happened that the clouds hid 
 the moon : but when it did fo happen, the errour it occanoned was im- 
 mediately rccliticd, and not fuffcred to pafs into the next mouth. The 
 
 *Num. X. 10. .^: Nim, xxviii. 11. « Pfal. Ixxxi. 4^. j. 
 
 de-
 
 Chap. V. the Holy Scriptures. 109 
 
 decrees of the Sanhedrim on this, as well as other occafions, were fo re- 
 vered, that the Jews fay they ought to be obey'd, even when they are 
 miftaken. 
 
 From what has been faid of the courfc o[ the moon, it appears, that ike Peri- 
 there are two lorts of months s the one, which is regulated by the circle ""^''f^, 
 which the moon defcribes, and takes up twenty-feven days, fcven hours, 
 and fome minutes, which is called the Ter iodic al month ; and another, 
 which is meafured by the fpacc between two conjundions of the moon 
 with the fun, which is called the Synodical month, and confifts of twen- ^j^^^ ^^ 
 ty-ninc days, twelve hours, forty-four minutes, and fome fcconds. This 'i'C^^' 
 laft is the moll popular and only in ufe 5 because tlic Thafis of the "°''^''' 
 moon are moft proper to diftinguidi the beginning, middle, and end 
 of it. The hours which exceed nine and twenty days, make the months 
 alternatively one of nine and twenty days, and one of thirty. Formerly 
 the Sanhedrim fettled the number of days in each month j but now the 
 Jews follow the common calculation, and their months are one of nine 
 and twenty days, and another of thirty. 
 
 Fourthly, Nothing now remains upon this fubjed, but to fpeak of the The Je-n^ 
 JewiQi year. Concerning which, I fhall not enter into the difpute whe- i''-"''''"'''"'' 
 ther they ufed the folar, or the lunar one, becaufe it is certain, that they 
 were both in ufe among them. I only obferve, that they took a very par- 
 ticular care, that the firfl: month of their facred year, that is, of the year 
 whereby their feftivals and religion were regulated, did never expire be- 
 fore the Equinox j and that, without this precaution, they would have 
 folemnized the fame feltivals twice in the fame folar year. So that ihc 
 Equinox was a fixed point, which the Jews made ufe of to regulate their 
 years by j and they did it in this manner. 
 
 The two Equinoxes began each a different year. The new moon, 
 \fhxzh.io\\o^j'(ix.h^Atitttmnal Equinox, after the fruits were gather'd in, 
 began The civil year 5 the common opinion of which is, that the world 
 was created in this feafon, and this was formerly the firft month in the 
 Jewilli year. But after the Jews came out of Egypt, Mofes, to preferve 
 the memory of their deliverance, commanded, that the month in which 
 that deliverance was wrought (which was in the time when the earth opens 
 her bofom, and all things begin to bud) fliould have the lirft rank 3 and 
 
 by 
 %
 
 no An Introdudlion to Book L 
 
 by this means, The vernal Equinox began a fccond year, which was 
 called The facred, or The ecclefiafiical year. But though thcfe 
 years have different beginnings, yet they both confift of twelve months, 
 which arc according to their order call'd, the fxtft, fecond, third, e^r. 
 And formerly there was none of them had any particular name, but 
 ihe two equinodial ones, and they were call'd, the vernal one, Avib 
 or Abi'j-, which fignifies a green year of corn 5 and the autumnal one, 
 Etha?iim. But about the time of the captivity, each month had a par- 
 ticular name, which were thefe. The firft month, formerly call'd Abih^ 
 was call'd Nifan-^ the fecond Ijar -, the third i5/-i'^?; j the fourth Ta- 
 -muz,--, the fifth Ab y the fixth Elid--, the feventh Tifr'i \ the eighth Mar- 
 chefvan 5 the ninth Cijleu j the tenth Tebeth ; the eleventh Shebat j the 
 twelfth Adar. Neverthelefs, there were fome years in which they ad- 
 ded a thirteenth month, which was called Veadar^ or The fecond Adar. 
 Nor were the planets only made ufe of to diftinguiili time, it was 
 likewife diftinguiOVd by the ditferent feafons which fucceeded one 
 another, as well as by them. After the earth has clofed up her bo- 
 fom in the JVinter^ flie opens it in the Springs and brings forth herbs ; 
 and then during the Summer ^ the fun warms it, thereby to ripen the 
 corn and fruits, that they may be gather'd in before the return of the 
 Jl'inter, Which difference of the feafons arifes from the fun's nearnels 
 to, or diftance from us, according to which, it continues more or lefs 
 time above the horizon. 
 7/o'-jj a- But, that all this may be the better underftood, it is neceffary, that 
 y?ro»<7- ^y^ briefly explain the firft principles of the fphere. Between the poles of 
 gulate the the wotld, the aftronomers have feigned a circle, which cuts the fphere 
 '^^"^dff'^ into two equal parts, and to which they give the name of The Equtnoc- 
 re>n fea- ttal. And at a certain diflance from this, they have made another line 
 ^°'^^' on each fide of it, which they call The Tropcks 5 to which they add a 
 fourth, which they draw from one of thefe tropicks to the other, and 
 which cuts the eqtihwBial obliquely in two oppofitc points; and thig 
 they call the Zodiac. And upon this Zodiac they have marked out 
 four principal points, two in the places where it touches the tropicks^ 
 and the other two in its fedions of the eqiiino^ial'-, and by this means 
 they explain the length of the year, the difference of the feafons, and 
 
 the
 
 Chap. V. the Holy Scriptures, ix^ 
 
 inequality of days and nights. For the year is nothing clfc, but the 
 fpace of time which the fun takes up in running through the Zodiac. 
 When it is at the points which cut the equino^ial, the days and nights 
 are equal, and we then have Spring or CAiUimn. When it advances 
 towards our pole, and comes to our Tropick, we then have Summer j and 
 when it returns back and repaying The Equinociial, otherwife called 
 The Line, comes to the other Tropick, we then have Winter. Of thefe 
 four points, the two which touch the tropicks are call'd Solftices, and 
 thofe which cut the eqttinocfml., are called Equinoxes. 
 
 The ancient aftronomers thought that the fun took up three hun- 5tr Bif 
 dred and fixty five days and fix hours. Which fix hours they joined to- -^'''''''* 
 gcther every fourth year, and making a day of them, inferted it in the 
 month of February. And the firft day of the month, was then by the 
 Romans called the Calends i and they reckoning backwards, into the 
 days of the preceding month, called them, the firft, fecond, third, &c. 
 of the Calends, And this additional day being made the fixth of the 
 Calends of March, and they reckoning on thelc years, two fixth days 
 of thefe Calends, this was the reafon why the years, in which thefe ad- -« 
 
 ditional days were inferted, were called Bijfextile. So that every four 
 years, the month of February which ordinarily confilfcd of twenty- 
 eight days had a day added to it, and was made to confill of twenty- 
 nine. But the aftronomers of latter ages, having made more exad ob- The mif~ 
 fervations, have found, that the year was not i:o long by eleven minutes. ''^^^"/'^'^ 
 A difference, which how inconfiderable foevcr it may appear, did yet fro'L^-erf 
 introduce a confufion in the feafons of the year, in a fucceflion of fe- ]'^^^f"^ 
 veral ages. So that the I'crnal Equinox^ which at the time of the coun- Ier?]s"^% 
 cil of Nice, fell on the twentieth or twenty-firft day of March, was ^''' ^'^ 
 found to fall in the fixteenth century, on the tenth or eleventh. For the rea- 7ut Zi. 
 fon why the Equinox at any time advances or goes back a day, is the 
 difference between the Bijfextile and the common year. And in order 
 therefore to put a flop to this diforder, which in time would have thrown 
 back the month of t^pril, in which nature awakes, and begins to drefs 
 her felf in her vernal ornaments, into the midft of Winter, the Calendar 
 was reformed, about the end of the 1 5 th Century % and by retrenching of ten 
 
 a In the year 15 12. during the pontificate of Gregory the Xlth, therefore called the Gregorian, 
 or new Stile. 
 
 days,
 
 JJ2 y^« Introdu6tion ?o Book I. 
 
 days, the Equinoxes were brought back to the fame points they were 
 at, at the council of Ntce, And they have likcwife retrenched one 
 
 ^ ^BiJJextile every hundred years, (which neverthelefs continues to be or. 
 
 dinarily placed every fourth year as before) becaufe that in the fpace of 
 iour centuries, the eleven minutes every year (as above mentioned) are fo 
 far from making four compleat days, that they make but little more than 
 three ; and by this means, the points of the Equinoxes are fo fixed for 
 the future, that they can never vary again. The reader will I hope par- 
 don this di^reilion which I make, becaufe it may be doubtlefs of fome 
 adiilance to thofe, who have not thoroughly ftudied thefe matters. 
 
 Let us now fee, by what means the Jews regulated their year fo ex- 
 adtly, that its firft month always came in the Spring. There were two 
 rcalbns that engaged them to be extremely exacl in this matter. The 
 one of which was, that the law obliged them to offer up to God a 
 flieaf of ripe barley, or at leaft of fuch as was pretty near ripe, in this 
 firft month ; and the other was, that the paflbver, which fell on the 
 fourteenth day of this month, could not be celebrated without offering 
 up an infinite number of lambs, which it would have been impoffible 
 to have had in Winter. And it was therefore neceffary that this firft 
 month, in which the feaft of the pallbvcr was celebrated, fhould not 
 be entirely paffed before the vernal eqtmiox, and that it fhould always 
 fall in the fame feafon of the year. 
 
 *ihe inter. In the mean time, twelve lunar months, make but three hundred 
 
 "'-'^ and fifty-four days, eight hours, forty-nine minutes, and fome feconds. 
 
 '"'^^^' And confequcntly this year muft be fhorter than the folar one, by ele- 
 ven days, fome hours, and fome minutes. But it has been already faid, 
 that the Tews regulated their months by the Thajes of the moon, and 
 not by any aftronomical calculations. And when therefore their twelfth 
 month was ended, and they found that their fpring was not yet come, 
 the next new moon was not made to belong to the firft month, but to a 
 thirteenth which they inferred, and therefore called. The intercalary month. 
 And this they did fo exadly, that the full of the moon of the month 
 Nifan, never came before the Equinox-, that is, before the day when the 
 fun entering the firft degree of ^ries, makes the days and nights equal. 
 
 Bur
 
 Chap. V. the Holy Scriptures. 1 1 ^ 
 
 But that I may give all the neccfTary light that is wanting in this af- "^i'v oifv. 
 fair, I Hiall obfcrve, that the Tews have four forts of vcars, or rather x.\\at"'f"^r ^-^ 
 each year has four beginnings. That of the civil year was in the month '''<'-"^^'-'fl 
 Tifri--, that of t\i^ f acred year, in the month Nifan; that of the tytke^^amiT%} 
 of the cattle in the month EM, that is to lay, according to the Rab- ^'^' *y-'^' 
 tins, that they began from this month, to take an account of all the cat- f;;/7rf//. 
 tie which was born, that they might o.Tcr the tythc of it to God ^ j and 
 laftly, that octrees, which Avas on the firft or fifteenth of the month 
 Shebat. For the fame RabLins likewifc fay, that the law having com- 
 manded that the fruit of a tree newly planted fhould not be eaten of, 
 till after three years ^ becaufe the tree was, till that time, thought un- 
 clean j it is from the laft mention d month, that they began to reckon 
 this fort of year. 
 
 What I have faid concerning thefe four diflinclions, relates only toTtv fab- 
 the common year of the Jews, which as has been faid, confifted of twelve ^f^''^ 
 or thirteen lunar months. But befidcs this year, they had a fecond, (as 
 has alfo been already obfervcd) which confiflcd of feven years, and was 
 called fabbaticaL On this year the Jews were not permitted to culti- 
 vate the earth. They neither plow'd, nor fow'd, nor prunM their vines ; 
 and if the earth brought forth any thing of its own accord, thefe fpon- 
 taneous fruits did not belong to the mafler of the ground, but were com- 
 mon to all, and every man might gather them. So that the Jews were 
 oblig'd during the fix years, and more efpecially in the laft of them, where 
 in they cultivated the earth, to lay up provifions enough to laft from the 
 end of the fixth year to the ninth, in which was their lirft harveft after the 
 fabbatical year ^. 
 
 A N D as fevcn common years made the fabbatical year, fo did icvcii j-;„ y ;., 
 fabbatical years make a third fort of year among them, which was cal- Ue. 
 led the year of Jiibihe. It returned every forty-nine years. The name 
 of Jubilee is derived from the ceremony of proclaiming this year, by 
 the found of a Ram's-horn, according to thofc who will have it, that 
 the Hebrews called Rams Jobelim : but learned men are not agreed 
 
 i Levit. xxvii. 32. ^ Levit. xix. 23. « Levic. xxv. 1-7. 
 
 Q^ about
 
 jiA An Introdu(Slion to Book L 
 
 about this etymology. According to Jofephus, this word fignifies liber- 
 ty, and may be derived from an Hebrew word, which fignifies to hring 
 back again, becaufe this was the year, which brought again the happy 
 time, when every one recovered his liberty, and re-enter'd upon the pof. 
 fefllon of his inheritance ^ But the name oi remijjion, which the Scri- 
 pture i^ives it ^, better expreflcs the privileges of this famous year. For 
 all debts were now blotted out, and no one could any longer demand 
 them. They who had either voluntarily, or by conftraint fold their e- 
 dates, were again put into the pofTeflion of them, as their right j and 
 all (laves like wife received their X\hzix.^ gratis. There are fome who think, 
 that the word ^^^^Z formerly fignify'd the fame thing as, to play upon a 
 trumpet^ and that it is from thence, that the name of Jubal is derived 
 whom the Scripture calls The father of all fuch as handle the harp 
 and organ ". But what fhould be mod efpecially obferved is, that God, 
 by the inftitution oi the fabbatical year, and the Jubilee, would put us 
 in mind of the creation, which he had finifhed before the feventh day^ 
 and at the fame time give us an idea of the manner, in which man 
 would have lived, if he had continu'd in his ftate of innocence. In 
 the fabbatical year, what the earth produced was, as I have faid, com- 
 mon, and every one might reap the benefits of it 5 and in the year 
 of Jubilee, every one re-enter'd upon the polleilion of the eftates of 
 his aiKcftours, and a pcrfed: liberty was granted to all flavcs ; and as 
 the Romr,ns reckoned by Lttftra, and the Greeks by Oylmpiadsy fo did 
 the Jews by Jubilees. 
 
 » Levit. xx'/. 8---1-. '" Annas rcmifTionis. Numb, xxxvi. 4 Vulgate-. "G^-^ 
 
 iv. 21. 
 
 
 Th 
 
 £
 
 Chap. V. the Holy Scriptures. nc 
 
 The Jewish Calfndar '. 
 
 JN it Ihave fet doiin all their fefttvals 5 not only thofe ivhich the 
 la-^ prefer ibes, but thofe like-^ife ivhieh were not eftabltjhsd t ill f nee 
 the defirumon of the fir ft temple^ md thofe which the Je'is obftrve at 
 this day. For the better underftanding of which, it muft b.^ remember d, 
 that the Jewi/h days begin at fun ft, and that by this -means, one of 
 their days anfizers to two of ours, ^yls for inftance, the feaft of the 
 Paflbver, which was celebrated on the fecond day of April, began at 
 the fetting of the fun on that day, andlafted till the fetting of the fim 
 on the third of April. 
 
 To the feftivals I have here added the dap of mortification, amono- 
 the Jews, that is to fay, the days wherein they f aft ed, or afllidcd thcfr 
 fouls. All the Jewifo Calendars are not uniform with refpeci to thfte 
 days-, but a difference is found in the dfferent editions of them. 
 
 And laftly, 1 have likewife fet down here the books and chapters of 
 the Scripture, which the Jews ufed to read in the Synagogus. This 
 was one of their moft antient cuftoms. They read over the whole law 
 once every year 5 and divided it in fuch a manner, that whether 
 the year had thirteen, or but twelve months, yet fill they ended 
 Deuteronomy before the feafl of Tabernacles, and began GeneHs again 
 on that day. So that., the leffons /?? Deuteronomy were either loyigir or 
 fhorter, according as there were more or fewer Sabbath-days in it i 
 that is, according as the year was either common or intercalary. 
 
 It muft likewife be obfervedy that the Jewifi months being lunar, 
 cannot exactly anfwer to ours. The rule they follow, as I have faid, 
 is this, that the fir ft month was always that, whofe full-?noon followed 
 n?xt after the vernal Equinox 5 which is the reafon^ that the Paf- 
 ■chal new-moon fometimes happens fooner, and fometimes later. But 
 this difference cannot be greater than that of one month 5 for the Paf- 
 chal moon always falls either in March or April : fo that one month of 
 the Jews may anfwer to two of ours, 
 
 *Thts Calendar nvat covi^ofed by Rabbi Hillel, in the year of our Lord, 358. The Jc-j^s bad 
 710716 before that tifae. De Tabern. 1. 7. c. 8. §. 2. 
 
 (^ 2 T I S R L
 
 ii6 
 
 'An Introdudlion to 
 
 Book L 
 
 T I S R I, 
 
 formerly called ETHANIM. 
 
 The first month The seventh month 
 
 of the Civil year. of the Ecclefiaftical'year. 
 
 It has thirty days. 
 
 It anfwers to our September and 05iober. 
 
 I. Rofch Hafchana, the beginning 
 of the civil year. The fe aft of trum- 
 pets j commanded in Leviticus ^. 
 
 3. The faft of Gedal'tah, becaufe 
 Gedaliah the Ton of i^hikaMj 
 and all the Jews that were with 
 him, were ilain at Mtzpah ^. 
 This is the faft, that Zechar'tah calls 
 The faft of the f event h month ^. 
 
 4. 
 
 5. A faft. Twenty iCraelitcs are kil- 
 led 5 Rabbi Akiha, the fon of 
 Jofeph, is loaded with irons, and 
 dies in prifon. 
 
 6. 
 
 7. A faft y appointed on account of 
 the golden calf '^. 
 
 The Icllbns for this day were T>etit. 
 xxvi. I. to T)cnt. XX ix. And the 
 Ixth. chapter of Ifaiah. 
 
 8. 
 
 9. 
 
 I o. The faft of Expiation ®. 
 
 I I. 
 12. 
 13. 
 
 14. The Icdbns for this day were, 
 from Dent. xxix. 10. to 'Dent. 
 xxxi. I. when the year had moft 
 Sabbaths j and when leaft, they 
 
 finiih'd this book. And from Ifa, 
 
 Ixi. I. to Ifa. Ixiii, 10. 
 1 5 . The fe aft of Tabernacles f. It lafted 
 
 feven days,excluriveof the 06iave, 
 16, 
 
 17- 
 18. 
 
 20. 
 
 21. Hofanna Rabba, the feventh 
 day of the feaft of Tabernacles % 
 or, The feaft of branches. 
 
 The leflbns for this day were, from 
 Gen. i. i. to Gen. vi. 9. and from 
 Ifa. xlii. 5. to Ifa. xliii. 11. 
 
 22. The OBave of the feaft of Ta- 
 bernacles s. 
 
 23. The folemnity of the law, in 
 memory of the covenant and death 
 of Mofes. On this day Solomon's 
 dedication was finifh'd '\ 
 
 24. 
 25. 
 
 27. 
 
 2 8 . Th e lellbns were from Gen. vi. 
 
 9. to Gen. xii. i. and from Ifa» 
 
 hv. I . to Ifa. Iv. 5 . 
 
 29. 
 
 30. On this day the leflbns were, 
 from Gen. xii. i. to Gtn. 18, i 
 and from Ifa, xl. 2 7 .to Ifa. xii. 17.* 
 
 *Lev.xxiii.:24,25'. Num.xxix. i. ■'aKings xxv.25. Jer.xli.2. ^Z,ech.viii. 19. •» Exod. xxxif. 
 6,7,8. «Lev. xxiii.27. ''Lev. xxiii. 34, 35. ^Ltv.yi\\\li6. i^ i Kin.v-iii.65. ^ This day is the 
 faft held in commemoration of the w«r^(?ro/^"Gedaliah,'u;^07,v Nebuchadnezzar made govemourofjudes:, 
 after he haddejiro/djeruiikm^ according^toPrid.Con. P. i.B. i. under the year '^'i%. MAR.-
 
 Chap. V. the Holy Scriptures^ 117 
 
 MARHESVAN, or MARCHESVAN. 
 
 The second month The eighth month 
 
 of the Civil year, of the Ecclefmftical year. 
 
 It has but twenty-nine days. 
 It anfjoers to our O^ober and November, 
 
 I. 
 
 2. 
 3. 
 
 The Mew -moon ^ 
 
 The leflbns for this day \vctc,from 
 Gen, xviii. i. toG^w. xxiii. i.and 
 from 2 SamXw, i. to 2 Sarn. iv. 3 8. 
 
 4. 
 
 5- 
 
 6. Afajly appointed on account of 
 Zedekiah's having his eyes put out 
 by the command oi Nebuchadnez- 
 zar^ after he had fcen his children 
 flain before his face ^, 
 
 7. 
 
 8 . The Icilbns for this day were, from 
 Gen. xxiii. i . to Gen, xxv. 1 9. and 
 from I Sam, i. i . to i Sam, i. 3 2 . 
 
 9- 
 
 10. 
 
 II.. 
 12. 
 
 14. 
 
 15. The IcfTons for this day were, 
 
 from Gen. xxv, 1 9. to Gen, xxviii. 
 
 I o.and from Mai, i. i ,io Mai. ii. 8. 
 16. 
 
 17. 
 
 18. 
 
 1 9.1 A f aft to expiate the crimes com- 
 mitted on account of the feaft of 
 Tabernacles, Sec Bartholocius's 
 Calendar'^.] 
 
 20. 
 
 21. 
 
 22. 
 
 2 3 . lA faft m memory of the (loncs 
 of the altar, the Gentiles propha- 
 ned, I Mac. iv. 46. Megtll.c. 8. ^^3 
 
 The ledbns for this day were, from 
 Gen. xxviii. 10, to Gen. xxxii. 3. 
 and from Hof. xi. 7. to Hof xiv. 3 . 
 
 24. 
 
 25. lAfaft in memory of fome pla- 
 ces which the Cntheans feizcd, 
 and were recovered by the Ifrae- 
 lites after the captivity ^.] 
 
 2(5. 
 
 27. 
 28. 
 
 29. 
 
 In this month the Jews pray'd for the 
 rain, which they call Jorcy or The 
 Aii'tum7ialrain,'wh\Q\\\jQiS very fca- 
 fonablc for their feed. It is mcn- 
 tion'd in "Deuteronomy ^ and 'JerC' 
 7)nah ^. G'^;z^^rj7'^ pretends, that 
 they did not ask for this rain till 
 the next month. Perhaps there 
 might be novated time for asking 
 for it ,. that might depend upon 
 their want of it. The Jews fay it 
 was in October ; and it was call'd 
 in general, The Autumnal ruin, 
 which feafon lafted three months. 
 
 * Calmec ohferva, [in his Jevj'ijh calendar, at the evd of his Dictionaiie liinrorique. &c. de Ii 
 Bible) that the Jeins akjjays mads tivo 7ie-jj moons for every month j the firft of ivhich is the lufl 
 day of the preceding inonth and the frfi day of the 7no?ith, is the fecond wfiy moon of that month. ^ 
 2 Kings XXV. 7. Jer. Hi. lo^ •-" Calmet'j Dic^ionaire, c^c. J CalmecV calendar ^t the end of kis 
 Diilionaire, (^r. ^Ibid. ^Deur. xi. 14. ^ Jcr. v. 24. CIS-
 
 n3 
 
 jin Introdudlion to Book !• 
 
 C I S L E U, or C A S L E U. 
 
 The third month The ninth month 
 
 of the Civil year. of the Ecckflaf teal year. 
 
 It has thirty days. 
 It anfwers to our Nonjember and Uecember, 
 
 3 
 
 The Ne'-jU'tnoon. 
 
 iTrayers of rain. Bartholocci- 
 
 nss calendar ^.] 
 
 \_Afcaft in memory of the idols, 
 which the Afmoneans threw out 
 of the Temple, ^ Mcgil. Taanith.'] 
 4. 
 
 5- 
 
 6. The ledbns for this day were, from 
 
 Gen. xxxii. 3. to Gen.yLxxvn. i. 
 and the whole book of Obadiah^ 
 or from Hof. xii. 12. to the end 
 of the book. 
 
 7. A fajl, inftituted becaufe King 
 
 13. 
 
 14. 
 
 15. 
 
 16. 
 
 I /.The lefTons for this day were,from 
 G^;^. xli. I. to Gen. xliv. 18. and 
 from I Sam. iii. 1 5. to the end of 
 the chapter. 
 
 18. 
 
 19. 
 
 20. 
 21. 
 
 22. 
 23. 
 
 24. 
 
 Jehoiakim burned the prophecy of 25. The dedication of the Temple <^, 
 Jeremiah yyN\{\c\\ Baruch had writ- Jofephusc^Ws ixTheFeaft of lights^. 
 
 becaufe the light of rcUgion, which 
 was extinguifh'd by the kings of Sy- 
 riaj was kindled again by the Mac- 
 cabees. It lafted eighr days. 
 
 2 6.The leflbns for this day were,froni 
 Gen. xliv. 18. to Gen. xlvii. 27. 
 and from Ezek. xxxvii. 1 5 . to the 
 end of the chapter. 
 
 27. 
 
 23. 
 
 29. 
 30. 
 
 CalmetV cale7id. ^ Ibid. ' Jer. xxxvi. 23. Thisfafi the dean of Norwich places on the i(}th of 
 this nwith. (See Ccn. P. l. -B. i. under the year (JS^.) But CiXmct places it 07t the 6th of this 
 month • ajid makes thefevetith of this month afeflival, in memory of the death of Herod the Great, 
 the fin of Ancipater. See his j^wiCix calendar. Ibid, t 2 Mac. ii. 16. John x. 22. « Anciq. B. 
 12 chap. 10. T E B E T H, 
 
 ten ^. Scaliger will have it, that 
 It was inftituted on the account 
 of Zedekiah's having his eyes put 
 out, after his children had been 
 flain in his fight. 
 
 8. 
 
 9. 
 
 1 o.The leflbns for this day were,from 
 Gen. xxxvii. i. to Gen.xli. i. and 
 from Amos ii. 6. to Amos iii. 9. 
 
 II. 
 
 12.
 
 Chap. V. 
 
 the Holy Scriptures.' 
 T E B E T H. 
 
 The fourth month 
 of the Civil year. 
 
 It has but twenty- nine days. 
 
 The tenth month 
 of the Ecclejiajticd yeau 
 
 It anfwers to our "December and January. 
 
 I . The New moon, 
 
 2. 
 
 3 . THE leflbns for this day were, from 
 
 Gen. xlvii. 27. to the end of tlie 
 
 book ; and the thirteen firft verfcs 
 
 of the fecond chapter of the firft 
 
 book of Samuel. 
 
 4. 
 5. 
 6. 
 
 7. 
 
 8. A faft, on account of the tran- 
 
 flation of the Bible into Greek. 
 Thilo in. his hfe of Mofes fays, 
 that the Jews o^ Alexandria cele- 
 brated a feaft on this day, in me- 
 mory of the 70 interpreters. But 
 the Jews at prcfent abominate that 
 verfion. 
 
 12. 
 
 13. 
 14. 
 15. 
 16. 
 1 7. The leflbns for this day wcre,from 
 
 Exod. yi, I . to Exod,x, i . and from 
 Ezek, xxviii. 25. to EzeL xxx. :• 
 1 8. 
 
 19. 
 
 20. 
 21. 
 
 22. 
 23. 
 24. 
 
 2 5 .The Icffons for this day werc,from 
 Exod, X. I . to Exod. xiii. 1 7. and 
 from Jcr. xlvi. i3« to the end of 
 the chapter. 
 
 26. 
 
 9. Afajly the reafon of whicli is not 27, 
 
 mention'd by the Rabbins. - 8- ^^ M i^ memory of Rabbi Si- 
 
 I o. Afaft 3 on account of the fiege ^^^'^ ^^^^^^"- ^^"^^'^^^ xXxzSadditcei'S 
 
 which the king of Babylon laid to 
 Jcrufakm ^. 
 1 1 . The IcflTons were, the five firft 
 chapters of Exodus^zxid with them, 
 from If a. xxvii. 6, to If a. xxviii. 
 
 out of the Sanhedrim^ Nyhcre they 
 had the upper hand, in the time of 
 Alexander Jannaus, and his ha- 
 ving introduced the 'Tharifees in 
 their room, Megtl. Taanith ^'.] 
 
 ^S9 
 
 i4.or elfe,fromy^r.i.i.to7fr.ii.4. ^^' 
 
 a 2 Kings XXV. 
 
 '^ Calmct's cak7:dar. 
 
 S H E^
 
 "lab 
 
 An IntrodujSlioti to 
 
 Book L 
 
 SHEVET, or SHEBET, or SHEBAT. 
 
 The fifth month 
 of the Ci'vilycar, 
 
 The eleventh month 
 
 of the Ecciefiafiical year. 
 
 It has thirty days. 
 It anf-Ji'crs to our January and February, 
 
 r. The Ne-'uo -moon. In this month 14 
 they begin to reckon the years of ^ 5« 
 the trees, which they planted, 
 wiiofc fruit was not to be eaten, 
 till after they iiad been planted 
 three years ^. 
 
 2.LA rcjoycing for the death of Alex- 
 ander Jannans, ALgil)^.'] 
 
 3. Now is read from -£;\:(?^. xiii. 17. 
 to Ex od, xviii. i. and iio\Xi J udg» 
 iv. 4. to Judg, vi. I . 
 
 16. 
 
 I 7.The leflbns for this day \vere,from 
 Exod. xxi. I to Exod.xxw. i. and 
 jfer, xxxiv. from ^'. 8. to the end 
 of the chapter. 
 
 IS. 
 
 19. 
 
 20. 
 
 21. 
 
 22. 
 
 4. Ij^faft in memory of the death ^-l.A fafl in memory of the tribes 
 
 ofthe elders who fucccededy^///^, ^i^^"§ ^P ^^^ ^"^"^^^ ^S^i^^^ ^^at of 
 
 7//^. ii. I o ^,~\ Benjamin^on account of the death 
 
 ,^ of thcLevites wife ^ 
 
 6. .-'^• 
 
 7. ^^- ■ 
 
 8. Afaft, bccaufe on this day died ^^- Now is read, from Exod. xxv. 
 the jufl: men who had lived in the i« ^^ Exod. xxvii. 20. and from 
 days of Jojhua ^'. ^ ^^^- v. 12. to i Sam- vi. 14. 
 
 10. The IclTons were, hoiw Exod. 28. 
 
 xviii. I. to Exod. xxi. i. and the ^^' ^^^ is read, from Exod. xxvii. 
 
 whole fixth chapter of Ifaiah, ^^- ^^ ^^^^- ^^^- ^ i- ^^^^ £^^^. 
 
 11. xHii. from the loth verfe to the 
 I -. end of the chapter. 
 
 15 30. 
 
 » Calmer fxet the beginning of this year of trees, to the i^th day of this month. Ibid. •= Ibid. 
 5 Ibid. ^ Judg. ii. 10. « Judg. xx. A D A R.
 
 Chap. V. 
 
 tie Holy Scriptm^s. 
 A D A R. 
 
 121 
 
 The sixth month The twelfth month 
 
 of the Civil year. of the Ecclefiajiical year. 
 
 It has but twenty-nine days. 
 It anfwers to oar February and March, 
 
 W The New-moon. Genebrard places the 
 firft fruits on this day. 
 
 Theleflbns for this day were, from Z'aW. 
 XXX. II. to Exod. XXXV. I. and from i 
 Sam, xviii. i. to i Sam. xviii. 3 p. 
 
 4- 
 
 5- 
 6, 
 
 7. ^fajl, on account of the death of Mo^ 
 fes, their lawgiver •. 
 
 <). u4 fafi. The fchools of Schammai and 
 
 HtlleL began to be divided. 
 10. 
 II. 
 
 12. The leflbns are, from Exod xxxv, i. 
 to Exod. xxxviii. 21. and from i Sam, 
 xvii. 15. to iSam.wn. 16^, 
 
 1 3 . ^fejlival, on account of the death ofNica- 
 mr c. Cm.places thefaji ofEflher ' on this day. 
 
 14. Purim the firfli or the little feafi of Lots ^. 
 
 15. Purim the fecondy or the great feafl of 27. 
 Lots^^ thefe three days were called, the 28. [y^ feafl 
 days of Mordccai e. In the treatife in the 
 Talmud called Shekalim, it is faid, that the 
 receivers of the half Hiekel, which every 
 Jew paid to the Temple, colleded it on 
 
 the 1 5 th of the month ^dar, in the ci- 
 ties, and on the 25th in the Temple. 
 
 The dedication of the Temple of Zoroba- 
 bel " was made in this month, but the 
 day is not known. 
 
 \6, 
 
 1 8. Now is read, from Exod. xxxviii. 21.' 
 to the end of the book ; and from i Sam, 
 vii. 50. to I Sam. viii. 21. 
 
 ip. 
 
 20. \Afafly in memory of the rain obtai- 
 ned of God, by one Onias Hamma^ch in 
 a time of great dearth. Adeg. Toons '.] 
 
 21. 
 
 22. 
 
 24. 
 
 25. The lefTons were, the five firfl chapi 
 ters of Leviticus ; and from I/a. xliii. 2 i. 
 to Ift. xliv. 24. 
 
 16. 
 
 The Grecian edid recalled, 
 which forbad the Jews the use of circum- 
 cifion. ylleg. Toon, and Gemar, ad tit. 
 Thoinith. c. z.^'] 
 
 » Deut: xxxiv. 5. 6. ^ This day is aljo a feafl: hi imymry of the death o/HoIlanus ^;;iPipus, 
 tvjo frofcljtes avd brothers:^ -who chcfe rather to dfe, than 'violate the la-jj. Scldcn, 1. 3. C. 13. 
 dcSyned. ex Mcgill. Taanich. CalmctVC^/eW. '<= 2 Mac. xv. 57. ^ Ell. iv. \6. ' Eit ix. 16 
 4bid. 17. s See Prid. Con. P. i. B. 5. Under the year 452. •' Ez.. vi. i5. ' Calm. Calejid. *^ Ibid. 
 
 The INTiRCAI.ARY MONTH 
 
 Was inferted here, when the year ims to conffl of thirteen Imor months ; and the month fo 
 added, was colled Ve-adar, that is, theflcond Adar, 
 
 R A B I B,
 
 122 
 
 yln Introdudion to 
 
 Book L 
 
 A B I B, or N I S A N. 
 
 Thk slventh month 
 of the Civil year. 
 
 The first month 
 of the Eiclefiaflical year. 
 
 It hns thirty days. 
 // anfivers to oar March and A^riL 
 
 i. The Nciv-moon. A faft on account of 
 the death of the children of Aaron \ 
 
 2. 
 
 5. The Icffons were, from Lev. vi. i. to 
 Lev. ix. I. and from Jer» vii. 21. to 
 Jer, viii. 4. 
 
 4- 
 
 5- 
 
 6. 
 
 10. Afyfl on account of the death o( Mi- 
 ruvn *'. On this day every one provided 
 himfelf with a lamb againft the fourteenth. 
 
 1 1. 
 
 12. The leflbns were, from Lev, ix. i.to 
 Lev. xii. i. and from 2 Sam. vi. i. to 2 
 Sam. vii. 17. 
 
 13. 
 
 24. The Pajfover. They now burn all the 
 leavened bread they have in their houfes. 
 
 1 5 . The feajl of unleavened bread. 
 
 1 6. The morroiv after thefeajl of the Pajfover, 
 On this fccond day, they offer up to 
 God the Omer, that is, the fheaf of the 
 new barley-harveft> which was cut and 
 carried into the. temple with ceremony. 
 The fifty days of Peniecofl wcvQ reck- 
 oned from this day. 
 
 >7- 
 
 '^ 'r • 
 
 » Levit. r I. 
 Zech. X. 1. 
 
 18. 
 
 ip. The lelTons were, from Lev. xii. i,to 
 
 Lev. xiv. I. and from 2 Sam. iv. 42. tor 
 
 2 Sam. v. 20. 
 20. 
 2 1 . 77:?^ laji day of the feafi of unleavene^^, 
 
 bread, 
 22. 
 
 24. 
 
 25. 
 
 z6. Afaji for the death of Jojlma \ 
 
 27. The leffons were from Lev. xiv. i. to 
 
 Lev. xvi. I. and 2 Sam, vii. 3. to the 
 
 end of the chapter. 
 
 2g. 
 
 2^. Genehrard obferves, that the Jews in 
 this month pray'd for the S^ring-ram^ or 
 the latter-rain^ which was feafonable for 
 their harveft '. This is that rain which 
 the Hebrews call Malkojh, that is, the 
 rain which prepares for the harveft, 
 and makes the grain fwell. I believe 
 there was no time appointed for asking ir, 
 bur. every one was left at liberty to do 
 it, when he thought it necelTary. The 
 Jews fay, it was about the month of 
 Mayy but no particular time is mentioni- 
 ed for it> either in Dmerommyy or Ze^ 
 chariah* 
 
 y Nu r.b. XX. i; 
 
 Jo£h, xxiv. 2.^. 
 
 Deut. xi. 1 4.' 
 i Y AR;
 
 Chap. V. the Holy Scriptures. 120 
 
 I Y A R. 
 
 The eighth month The second month 
 
 - of the Civil year, of the Ecclefiafiical year^ 
 
 It has but twenty-nine days. 
 
 It anfujers to our April and May. 
 
 1. The Meisj-moon, i5« 
 
 2. 16. 
 
 3 . The leflbns were, from Lev. xvi. 1 7, 
 I . to Lev. xix. I . and 1 7 verfes of 1 8. 
 
 £:^^J^/V/ the xxiid. ^^* '^"^ leflbns were, from Lev. 
 
 4. xxi. I. to Lev, XXV. i. and from 
 
 5. Ezek, iv. 15. to the end of the 
 ^' chapter. 
 
 7. 20. 
 
 ^' 21. 
 
 9- 22. 
 
 10. A faft for the death of £//, 23. iy€ feaft, Simon takes Casstt, 
 
 and the taking of the ark *. according to Scaltgcr. 
 
 X I . The leflbns were, from Lev. xix. 24. 
 
 I . to Lev, xxi. I . and from Amos ^ 5 • 
 
 ix. 7. to the end 5 or elfe from -^- ^he leflbns were, from Lev. 
 
 Ezek. XX. 2. to Ezek. xx. 21. ^'^^'- ^- ^^ ^^^- ^'^^'^- 5- ^n^ ^i'om 
 
 12. y^r. xxxii. 6. to ^^^r. xxxii. 28. 
 
 13. 27. 
 
 14. ThefecondTaffover^;mhxo\\t 28. kA fafl for the death of Sa- 
 of thofc, wlio could not, or were miieU who was lamented by all 
 not fuffcrcd to celebrate the paflb- the people ^. 
 
 ver, the lafl: month. 29. 
 
 " I Sam. iv. 18. ^ Num. ix. 10, 11. ! i Sam. xxv. i.' 
 
 R * S I V A N,
 
 iH 
 
 Jn Introdudion to Book L 
 
 S I V A N, or S I U V A N. 
 
 The ninth month 
 of the Civi/j'ear 
 
 The third month 
 of the Ecclejiaftical year. 
 
 It has thirty days. 
 
 It anfmrs to our May and June. 
 
 I. 
 
 2. 
 3. 
 
 16. 
 
 The Re'-ju-moon, r- a r a c u.t- c r> r ^ 
 
 17. \_A feaft for the taking of Cafa- 
 
 Ti IE Icflbns \vere,from Lev. xxvi. r^^ by t\\zAfmoneans^Mcg.Taan>-X 
 
 3. to the end of the book; and ^8 
 
 ^ ,., . ^^^.^ vvM T< 19- The IclTons were, from Num, 
 from /er.wi. 19. to/.T. xv.i. 15. ^. ..; 
 
 IV. 2 1 . to Num, vni. i . and from 
 
 y^^. ii. 2. to the end of the chap- 
 ter. 
 
 20. 
 
 21. 
 
 22. 
 
 23.^ fajl becaufe Jeroboam forbad 
 the ten tribes (which obey'd him) 
 to carry up their firft fruits to Je- 
 
 6. The f aft ofTentecoftM\\d\ is alfo 
 called thefcaftof'ujeeks, becaufe it 
 fell juft feven weeks after the mor- 
 ro-JiJ after the feaft ofthepaffover. 
 
 7- 
 8. 
 
 9- 
 
 I o. Numbsrs is begun, and read to 
 
 rtfdlem 
 
 ch. iv, ^'. 21. and from Hofea i. 24. 
 
 I o. to Hofea ii. 2 1 . 25. Afaft, on account of the mur- 
 
 j J der of the Rabbins, Simon the fon 
 
 12. qI Gamaliel y Ifhmael x\\z iow ol 
 
 1 3 . Genebrard fays, that this day was £:/iy:^^, and i^nanias the Sagan, 
 a great Iblcmnity, but he is mifta- ^j^^j. ^^^ ^^^^ High-prieft's vicar, 
 ken. The feaft ofTentecoft had ^6. The lelTons were from iV^;^.viii. 
 no O^ave, becaufe it was look- j. toiV//;;^.xiii. i.andfromZfr^. 
 ed on as the clofe of tlie feaft ot ii. lo. to Zech. iv. 8. 
 
 the Taj] over. 27. Afaft, becaufe Rabbi Hanina, 
 
 14. 
 
 i$.VA feaft, in memory of the vic- 
 tories of the Maccabees, over the 
 BethfiiriteSj i Alac.w. 52. MfgiL 
 Taan. ^3 
 
 •;Ca]met's Ctf /(?;;</. "^ Ibid. « i Kings xii.zyS 
 
 thefonof7k;r^/^;/, was burnt, and 
 with him the book of tiie law. 
 
 28. 
 
 29 
 
 50. 
 
 T A M-
 
 ChapIV. tie Holy Scriptures. 125 
 
 TAMMUS, or TAMUS, or TAMUZ. 
 
 The tenth month The fourth month 
 
 of the Civil year. of the Ecckfiaflical year. 
 
 It has but twenty-nine days. 
 It anfjiers to our June and July. 
 
 I. The Ne\^-moon. becaufe the tables of the law were 
 
 ^» broken ^, the perpetual facrifice 
 
 3. The leflbns were, from Kum. xiii. ^^^^^^^ Eptfiemon burned the law, 
 
 I. to A^//;^.xvi I. and the ndchap- ^^^ ^^^^^ ^^ ^^^^ in the Temple c. 
 
 ter of Jofiua, ^^^ ^1^^ ^^^^^^ ^^,^^^^ ^^^^^ ^^^^^ 
 
 ^' xix. I. to Num. xxii. 2. and the 
 
 ^ xith. chapter of Judges^ to the 
 
 7. 34th verfe. 
 
 8. 20. 
 
 9, 21. 
 
 10, The leirons were, from Num, ^'^' 
 xvi. I. to Num. xix. i. and from ^^' 
 I Sam. xi« 14. to i Sam. xii. 23. 
 
 II. 
 
 j^' 26. The lelTons were, £rom Num. 
 
 J, xxii. 2. to Num. xxv. 10. and 
 
 14. lJFeaJl,fo\:thc abolition of a ftom Mr. v. 7. to i^//r. vi. 9. 
 
 pernicious book of the Sadducees, ^7. 
 
 againft the oral law and traditions. ^^' ^ ,^ 
 
 Megil.Taan.^2 ^^' ^"^ ^'^^''''' '^'^''^' ^^""^ ^''^' 
 
 j,^ xxv. 10. to Num. XXX. 2. and 
 
 1 6. ffoi"^^ I ^^^-^^ xviii. 46. to the end 
 
 17. The faji of the fourth month, of the chapter. 
 
 ? CalmetV CaJend. ^ Exod. xxxii. i^. 5 See Prid. Con. P. i. B. 1. under the year 588. 
 
 A B.
 
 26 
 
 ^An Introdudlion \o 
 
 Bookl. 
 
 A B. 
 
 The ELEVENTH MONTH ThE FIFTH MONTH 
 
 of the Ctvil year. of the Ecclefiaftical year. 
 
 It has thirty days. 
 It anf^ers to our July and i^ugufi. 
 The Nezi'-vioon. Afaft o\\2.z- i8. A faft, becaufc in the time 
 count of the death of i^aron of (_^/7^;3, the evening lamp went 
 
 out. Genebrard calls this lamp. 
 The weftern-lamp. 
 
 20. Deuteronomy is begun, and read 
 from 1. I. to iii. 23. and the id. 
 chapter oilfaiah, to verfc 28, 
 
 21. Selden pretends, that this was 
 the day, that all the wood, which 
 
 the High-pricft 
 
 The Icilbns were, from Num. 
 XXX- 2. to A^//^//.xxxiii. i. and from 
 Jer>\. i.tojer. ii. 4. 
 
 4- 
 5« 
 6, 
 
 7- 
 
 8. 
 
 9. The f aft of the fifth month j be- 
 caufc the temple was firfl burnt by 
 the Chaldees, 2in<\ afterwards by the 
 Romans J on this day 5 and becaufe 
 God on this day declared in the 
 
 was wanted in the temple, was 
 brought into it. But others be- 
 lieve, that this was done in the 
 next month. 
 
 22. 
 23. 
 
 time of Mofes, that none of their ^+- ^^fi^fi^ ^^^ ^^^^ Maccabees lia- 
 fathers, which came out of Egypt, ^'^^^S ^bolilhed that law of the Sad^ 
 fhould enter into the land of pro- 
 mi fe ^. 
 
 II. 
 
 10. 
 
 12. The book of Numbers is now 
 
 finiflied ; and from Jer. ii. 4. to 
 
 Jer. ii. 29. is alfo read. 
 
 14. 
 16. 
 
 duceeSy whereby fons and daugh- 
 ters inherited alike. MegiL 
 
 Taan. ^] 
 25. 
 26. 
 
 27. 
 
 28. The lefTons were, from Deut, 
 
 iii. 23. xoT^iut. vii. 12, and Ifa, 
 
 k1. to vcrfe 17, 
 29. 
 30. 
 
 Nuai. ixxin. 58. "^ Num. xiv. 29, 31. « CalmetV CalenJ. 
 
 E L U L.
 
 Chap, V. 
 
 the Holy Scriptures.' 
 E L U L. 
 
 The twelfth month 
 of the Civil year. 
 
 The sixth month 
 
 of the Eccl.fiajlical year. 
 
 It has but twenty- nine days. 
 It anfjjers to cur Anguft and Si pt ember. 
 
 The Neii' moon. 
 
 The Icflbns were, from T^etit. 
 vii. 12. to "Deut. xi. 26. and 
 from Ifa. xlix. 1 4.. to Ifa. li. 4. 
 
 4. 
 6. 
 
 7. [Ti6f dedication of the 'n-alls of 
 Jerufalemy by Nehemiah ^. Me- 
 gtll. Seldcn ^.3 
 
 8. 
 
 9. 
 
 10. 
 
 1 1. 
 
 12. THE leflTons were, from T>eiit. xi. 
 26. to *Dcttt. xvi. 18. and from 
 Ifa. liv. 1 1 . to i/^. Iv. 4. 
 
 13. 
 
 14. 
 
 15. 
 
 16. 
 
 1 7. Afaft, bccaufe of the death of 
 the fpies, 'uu ho brought tip the evil 
 report of the land of promife '^. 
 
 18. 
 
 20. The Icflbns were, from T^ent. 
 xvi. 18. to T>LUt. xxi. 10. and 
 from Ifa. li. 12. to Ifa. lii. 15. 
 
 21. A feftival., whereon the wood 
 was carried into the temple ^. 
 
 22. l_A feaf, in memory of tlic 
 punifhment of the wicked and in- 
 corrigiblcifraciites. Megil. Taan}~\ 
 
 23. 
 24. 
 
 25. 
 
 2(5. 
 
 27. 
 
 2 8 . The leflbns were, from T)cut. 
 xxi. 10. to Dent. xxvi. i. and Ifi. 
 liv. to verfc 1 1 . 
 
 29. This is the laft dayofthe month, 
 on which they reckoned up the 
 beafts that had been born, the 
 tenths of whicli belonged to God, 
 They chofc this day to do it in, 
 becaufe the firft day of the month 
 Tifri, was a feftival, and there- 
 fore they could not tythc a flock 
 on that day. 
 
 19. 
 
 ^2Efd.xii.27. |'CalqietVC<?/?»</. cNum. xiv. 3*^, 37. ''Neh. x. 34, 5 CalmetV Ci/w/d^ 
 
 The End of the Jewifli Calendar.
 
 128 An Introdu6lion to Book I. 
 
 i& 'Zt «• ^. <L- i5t P^ S^- A ^ ^^ •$■ 4^ >^ «J5- -9- -^^ -^ ^- ^^- ^ •^' 
 
 CHAP. VI. 
 
 0/ the Fefi'wals of the Jews. 
 
 AFTER having fet down in the Jevvifli calendar, what days the 
 Jcwifh feftivals fell upon, it is proper here, to relate the man- 
 ncr in which they were folemnized. They were of three forts, either I. 
 forts of fe- fuch as wctc Celebrated but once in a certain number of years 5 or II, 
 pi-vals a- Common ones, which returned often in the fame year 5 or III. Annual 
 
 V20ng the 
 
 Jens. ones. 
 
 The fab- I- AMONG the former, I firft place the fabbatical, or every 
 batical feventh year, which was indeed a fort of continual feaft. The earth (as 
 has been often obfcrved) was then not tilled j and whatever it produced 
 of it fcif, was given to the poor, and to the wild beads, and no one 
 could then force another to pay his debts ^. And, 
 Theju- 2^/7, The year of Jubilee has yet a better claim to the being rec- 
 ^^^^- koncd among the folemn feftivals of the Jews; it was even the moft 
 acceptable of them all ; fmce on it, the flaves recovered their liberty, 
 and alienated eftates returned to their ancient owners. And nothing 
 could be wifcr than this law : it preferv'd the ancient divifion of the 
 tribes, it fupprefs'd the greedincfs of heaping up money, it prevented 
 the poor from fmking into mifery, and it caus'd the lands to be cultiva- 
 ted with the more care. To which we may add, that the year of Jtu 
 bike was a type of that falutary time, when Jesus Christ returning in- 
 to heaven, opened a way to it for mankind, that he might there rcin- 
 ftatc them in thofe pofteiTions, and that liberty, which fin had deprived 
 them of. And it muft here be obferved, that the precife time of itt- 
 ting the flaves at liberty, was not till the tenth day of the month Tifri. 
 During the nine preceding days, the Jews put flowers and garlands up- 
 
 » Exod. xxiii. Lcvic. xxv. 
 
 on
 
 Chap. Vl, the Holy Scriptures. 129 
 
 on their heads, and thought of nothinp; but divcrHons. But on the 
 tenth, which is the feaft of Expiation^ The great Sanhedrim made the 
 air rcfound with the found of trumpets ; upon the blowing of which 
 the Haves were immediately made free, and every one re-enter'd upon 
 the polleflion of his eftate. All which was preceded by the offcnng 
 up of a myftical facrifice, of which we ihall fpeak prciently, and 
 which very naturally points out to us, that our liberty is not recovcr'd, 
 neither is heaven again open'd to us, but only at the price of the blood 
 of Jesus Christ. But to return to the |ewifli fcftivals. 
 
 II. The moft Common of them, and the firft, and that which 
 is moft exprefly commanded, is the Sabbath. Concerning which, we 
 have already explained what this word fignifies, when the Sabbath both 
 begun and ended, and what preparations were made for it on its eve. To 
 which I fhall only add, that every Jew lighted a candle, the iwo-'^^'^iT 
 ment the fun fet, that he might ufe it the next day. And iQi-^hkhihe 
 fear any Jew fliould be furprized at work, by the beginning of Jjl^ab?* 
 the Sabbath.^ its beginning was declared to the people by found of b^t^^-. 
 trumpet, at feveral different hours. The firft time was at the ninth 
 hour, or our three in the afternoon, and then they left off working 
 in the country ; the fecond was fome time after, and this moment all 
 the workmen in the city left off working, and fhut up their fhops 5 
 and the laft was, when the fun was ready to fet, and then they lighted 
 up the lamps. We fhall fpeak in another place of the cxadnefs, or rather 
 of the fuperftitions of the Jews in keeping xhc Sabbath^ whereon they con- 
 tinued in perfect reft ; but neverthelefs it was lawful for them to go out 
 of the city, provided they did not go farther than two thoul'and cubits, 
 which was therefore called a Sabbath- da/ s journey ^. Which cuftom 
 was founded in this, that in their marches after they came out ot E- 
 gypt, the ark was at this diftancc from the tents of the Ifraelttes 5 and 
 they being therefore permitted to go, even on the Sabbath-day^ to the 
 Tabernacle to pray, they from thence inferred, that the taking of the 
 fame journey, though on any other account, could not be a breach of 
 the fabbaticai reft. 
 
 » Adts i. 12. 
 
 This njjai about o?!C of our ?fi;L s. 
 
 CalmecV Di<^ionaire, 
 
 under ths ivord 
 
 Sabbat. 
 
 
 
 
 
 s 
 
 
 idly.
 
 joo An Introdiidlion to Book I. 
 
 nvNew- zdly, The fccond r<?ww^« fclUval of the Jews^ is the New-moon ^ 
 moons. ^£ which wc have ah'cady fufficicntly fpokcn. God did not exprefly 
 command that it fliould be folcmnizcd as a fcftival j he only commanded 
 that they fliould offer up a burnt facrifice to him at the beginning of every 
 month ^ : but this without doubt, was that which infpired the Jews with 
 fo much refped for thcfe days, and made them fo exael as we have ob- 
 fcrvcd them to have been, in difcovering the New-moons. 
 TT^fPafiTo- IH. Among the Annual feflivals of the Jews, the moft folema 
 •^^■'"- was the Tdffover : which was celebrated on the fourteenth day of the 
 month Nifanj between the two evenings ; that is, between the time of 
 the Sun's beginning to decline, and that of its fetting. They then killed 
 the lamb ^ in the Temple ^ , v/hich was to be eaten in the former part of 
 the fucceeding night, which was the beginning of the fifteenth day. The 
 word 'Taj] over comes from the Hebrew Tefachy which fignifies to pafs 
 over^ and this feflival was inftituted in memory of the Angel's palling 
 through the houfes of the Egyptians, when he flew their firft-born, and 
 p^ijjmg over thole of the Ifiaelites, whom God had commanded to flain 
 the tops of their doors with the blood of the lamb, which they that day 
 facrificed. On the tenth day ^ of the firfl: month called Nifan^ they chofe 
 out a Iamb, which they offered up on the fourteenth, between the two 
 evenings, that is, as we fpeak, between twelve at noon, and fix in 
 the evening ^. Before the building of the Temple, it was offered up on- 
 ly in the tabernacle ; and after the temple was built, it was forbidden to 
 offer it up out of Jerufalem ^ : and this makes Jesus Christ, of 
 -whom this lamb was fo exprefs a figure, fay of himfelf, that he could not 
 be put to death, but at Jerufalem ^ After they had facrificed it, they eat 
 it in the night with bitter herbs ^\ and could neither break a bone of 
 it ^, nor leave any of it remaining : which obliged them to aifemble fe- 
 
 ' Numb, xxviii. n. ^' Or Goat, thevjord Sche fgnifes either, Exod. xii. 5. DeTab. 1. 7. 
 c 9. §. I. « 7 he area of the three courts, of the Te7?iple (bejides the rooms and other places i'/i it, 
 /■jjhere the Pafchal La?»l? mght be offered up) contamed above 4.5 5(100 fquare cubits, fo that there 
 •vjar room enough for above 500000 men to be in the Temple at the fame time. A?id if the Jews 
 divided themjehes into three bodies, as is faid, there mvfl have been roo?n enough for them all to 
 have offered up this facrifice m tlye Temple only, and 'within the appointed tijne. De Taber. 1. 7. 
 c. 9. §. 4, 5. d Exod. xii. 3,6. < Sec Page 26. Note a. f 2 Chron. xxx. Deut. xvi. 5, 6- 
 Mate. xvi. 21. Luke xiii. 33. h Ex. xii. 8. i Ex. xii. 4^. Jo. xix. 7,6.
 
 Chap. VI. the Holy Scriptures, i^i^ 
 
 Veral of them together, and without thefe afiemblies the Tafikal Lanii? 
 could not be eaten. For {^vaw days % they cat no bread but llicii as was 
 made without leaven j and thefe days are therefore called The days of un- 
 leavened bread. And the Jews were particularly careful to remove ail 
 leaven out of their houfes on this occafion. From whence it is, that 
 St. ^Fauly when he would exhort Chriilians to cleanfe themfclves from 
 every ftain, that might render them unworthy of feeding on Jesus Christ, 
 who is the true TafchalLamb, commands them, to purge out the old La ^ 
 ven ^ The fcruples of the Jews on this occafion were carried to fo 
 great a height, that they fearched every corner of their houfes, to fee 
 whether the mice had not carried any pieces of leavened bread into them, 
 and would not fo much as pronounce the word leaveUj for fear of pollu- 
 ting their minds with the idea of the bread : and it is probable that 
 Si.Tatil like wife alludes to this cuftom, when in order to baniih aU im- 
 purity from us, he forbids us fo much as to mention the 7ia,mes of "^ fuch 
 crimes as thofc. And though the law did not command unleavened 
 bread to be eaten for more than feven days, and they were to begin on 
 the fifteenth day of this month 5 yet the Jews that they might be the 
 imore exad in fulfilling the law, always began to cat it on tlic fourteenth. 
 On the thirteenth in the evening after fun-fct, when the fourteenth was 
 begun, they fearched their houfes in order to remove all leavened bread 
 out of them ; and the next morning the father of the family burned a 
 piece of bread, to Ihew that the days of unleavened bread were begun : 
 and this is the reafon why the -fourteenth day paffed fotthe jirfl day -of 
 unleavened bread \ as F have fliewnin my treatifeof thQ^iiffover, where 
 I examine all the practices of the Jews at large. 
 
 The fifteenth day was the moft famous of all the days of unleavened 
 
 "bread ; all manner of work was on that day fl:ri<ftly forbidden. - An4the 
 
 next day they offered up in the Temple, the firft-frnits of the harveft -, 
 
 fo that this feftival always fell in the month formerly called Abib, which 
 
 word fignifies a green ear of corn : and thefe firft- fruits were called Ou/et 
 
 » Exod. xii. 18, (dj'c. ^ I Cor, v. 7. "^ Eph. v. 3. '^ So that there i^ere iudecd eight daji 
 ■of unleavefied bread, for there 'trere feven after tie fourteciuh day of ths jmniht lahich is calkd 
 .by St. Matthew (xxvi. 17.) by St. Luke (xxii. 27.) and by St. Mark (xiv. 12.) the firft day of uii- 
 kavened bread, for they all fpeak of the fourteettth. De Tab. i. 7. c. 9. §.3. 
 
 S Z 01'
 
 J ^2 '^^ Introdu6Hon /o Book I. 
 
 or Corner ^ from a mcafurc of that name. The Greeks give them the 
 name of ^>V^, that is, a Jbcnf^ which muft always be fo large, as to 
 yield grain enough to fill the Orner. The law docs not fay of what fort 
 of f^rain thcfc firil- fruits muft be 5 but the Jews learned by tradition, that 
 they muft be of barley, bccaufe that is fooneft ripe. And becaufe even 
 that was not always ripe at the Taffover ; it is therefore ordered in Le- 
 v'iticHS b, that the grain muft be dryed at the fire, that it might be there- 
 by made fit for grinding, and getting the meal from it. So that the 
 Pricfts, to whom this office belonged, carried this flieaf into the temple, 
 nnd there beat out the grain and winnowed it, and caufed it to be dried 
 in a pan full of holes ; and when they had ground it, they took as much 
 of the meal of it as would fill an Omer, and dipped it in oyl (as they 
 did all other cakes which were offered up in facrince) and put a pinch 
 of incence to it ; after which they turned themielves towards the Eaft, lift- 
 ed up the offering on iiigh, waving it up and down, and then laftly car- 
 ried it up to the altar, and there burned it: this was the manner of their 
 oftcring up the firft-fniits of the harveft ^, It was forbidden to begin 
 the harveft, till this offering had been firft made : and they began on this 
 very day to reckon their feven weeks, or nine and forty days ^, of which 
 every father of a family took care to keep a very exad account in his 
 own houfe ^. And for this purpofe, he every day told his family, that 
 it was precifcly fuch or fucli a day of the forty nine, and fuch or fuch a 
 day of fuch a week f. They who were hindered by difeafes or journeys, 
 from keeping the Taffover in the month NifaUy were obliged to keep 
 it the fourteenth day of the next month ; and if any uncircumcifed or 
 unclean perfon dared to cat of the Tafchal Lamb, Godpunifhed his facri- 
 kdge with afuddcn death. And the fame miracle was wrought in the pri- 
 mitive church upon thofe who prophaned the holy Eucharift ^, as wc 
 
 » Lev. xxiii. 10. Hebreau •> ii. 14, '^ Maimanides if^Tumidimy c. j. Mifchna zVz Menachoth 
 c. 7. §.4. andc. 10. dLev. xxiii. 15. 16. ^ Seder Hafephir a. BuKtovfSynegoga ]udiici,c. 20, 
 * And this reckovhrg of theirs explains 'v:bat is meant by the <rx,ei2ccTev ^ivn^iTr^urov (^the fecond 
 Sabbath after the firll) Luke vi. i. That is, the firft Sabbath after the fecond day of the unleaveii- 
 ed bf^ady irhen they began to reckon thefi fifty days : ^r^aroy'^^ hvri^ce^ v^s^^s, inz. in this compu- 
 tation or p%rjj^f<wT6v, 'which -^as therefore the firfi Sabbath after the fixteenth day of Nifan. De 
 Tab. L 7. c. 10. §. 3. CalmetV Did. &c. De la Bible, U7ider the "word Sabbat. ! Not by bemg 
 unclean, hut ly behaving ihewfehes irre^'erently at it^ 
 
 Icara 
 
 I
 
 Chap. VI. the Holy Scriptures. i^^j 
 
 learn from St. Tattl, when he fays, For this reafon many are "Jieak arid 
 ficldy among yoUy and many Jleej? ^. 
 
 zd'y. Fifty days after the 'Paffover^ that is to fay, on the fixthday of rreff^ji 
 the month Sivan, fell the feafl of Tentecoft, whofe name ^ points out the °^ ^^^"^^" 
 number of days which preceded it. The Hebrews gave it another name S 
 which in their language fignifics, the clofe, or the conchijion ; becaufe this 
 feaft was looked on as the clofe of that of the Talfoi-er. Both which fcfti- 
 vals do yet fubfift in the Church, and it may be faid with reafon of our 
 'Pentecoft^ on which the Holy Ghost came down upon the .Apoftles 
 that it was the true conclufion of xhcTaJfovcr, in which Jr.sus Christ 
 was offered up ; fuice it was on that very day that the plentiful har-vefi 
 of Chriftians, which the Apoftles were going to gather, was broui^ht to 
 its maturity. Befides which, we may likewifc obferve another mvllcry 
 inthisfcftival. The law was given on mount 5"/?/^/, on the fixth day of the 
 month Si-van, that is to fay, the fifteenth day after the Ifraeiites came out 
 of .^r/^, and the celebration of the firfl Paffover -^ and the Holy Ghost 
 was pleafed to difplay his influences on the fame day 3 becaufe he engraves 
 that law upon the heart, which MoftS gave them engraven only upon 
 flone. The feaft of Pentecofl was alfo called The feafi of the harveft ^, 
 On it, they were commanded to offer up two cakes made of new wheat, 
 which yN2&The firfl -fruits of the bread ^ : they were made of leaven, and 
 therefore the High-prieft had one of them to himfelf, and the other was 
 divided among the priefts, and they were not carried up to the altar, 
 becaufe all leaven was abfolutely baniOied from it. 
 
 3^//, The thirdyfwwWfeftivalof the Jews is \hd.toVTrumpetSj which ^y, /• ^ 
 was kept on the firft day of the feventh month which was called Tifri, <Trum. 
 and was the beginning of the civil year of the Jews. It was called The ^^^^* 
 feafl of trumpets, becaufe, though other feftivals were ulhercd in by 
 the found of trumpets as well as this, yet this was introduced with a 
 greater folemnity of that kind, than was ufual. God commanded it to be 
 folemnized by a ceffation from all work, and by a particular burnt-offer- 
 ing, which he appointed for that day ^. 
 
 *iCor. xi. 30. ^TTivryiM'^'/,, '^n'^SyAzareth. <* Ex'od.xiii. i(). "^ Lev. xxiii. 1 7. ^Lcv. xxiii. 
 24, 25. Numb. xxix. 1--6 T/;e Ixxxi. Pfalm ivas probably dejigited for this folemttity ^ for the tit k 
 to it, ixihich '(ve Jioiv read H^HJin Gittith {and 'which jovie ivill have to fgnify ajt i7i(trunimt 
 of 7nufick) ivai read by the LXXII. mDj Gittoth, /. e. wineprcfles j ajid th?y therefore ren- 
 der it w/Tj^ r Xvum, for the wineprefles • that is, for the time of the I'intage^ tuhich nvas the time in 
 ^hkhjhisfeaf'was celebrated, DeTab. 1. 7. c. 11. §. i. ' ^hlj
 
 ^rsA ^^/ Introdudlion ^^ Book L 
 
 Tioe feaji ^thh, Nine days after this, wns celebrated the great /k/?, oi Feaft 
 ^f^'^'^' of Exphtion. T\\c ]c\vs now ajfli^ their Souls % as the Scripture fpeaks, 
 and cat nothinc^ all the day 5 and it is of this fcaft that we arc to undcr- 
 ftand that paila<2;e in the A6tSj where Si. Luke fays, that St. Taul com. 
 fortcd thofc who were with him in the fliip, '•ji'he?i failing ivas become 
 dangerous y becaiife the Faft was already pafi ^ : for temp efts are very 
 frequent about the end of September j which is the time when this feaft 
 falls and this was much about the time that St. Tatd took his voyage to 
 Rome. This feaft was likewiic called the feaft of expiation, from 
 the folcmn facrifice ^ which was offered up this day. TheHigh-prieft 
 boui^ht a young bullock, and the people two he-goats, over which 
 he made a publick confcfilon in the prcfence of God, both of all 
 his own ftns, and of all the ftns of the people. When this was done, 
 they caft lots upon the two goats, to know which of them was to be fa- 
 crificcdj and which to be driven into the wildernefs ; and tycd to the 
 head of the former, and the neck of the latter, a piece of red ftufFwhich 
 was in the fhape of a tongue. The High-prieft (acrificed the bullock, and 
 one of the he-goats for a fin-offering, and mixing the blood of thefetwo 
 , vidims together, went into the temple properlf fo called., and fprinkled 
 it upon the altar of incenfe, and the vail which was before the Holj of 
 Holies, And on this day, he likewife went into the Holy of Holies, 
 which he was not permitted to do on any other day in the year ^, and 
 carried the cenfor in his hand, the fmoak of which hindered him from 
 having a clear and diftinft fight ot the ark of the Lord. The other goat, 
 which was not facrificed, and which the High-prieft had laden with all the 
 fins of the people, was driven into the wildernefs, and thrown down from 
 the top of fome mountain ; and it was therefore by the Hebrews called Aza- 
 zelj which fignifies an emijfary or fcape-goat, from the word [y/;3] which 
 fignifics a goat, and Azal which fignifies to ftparate ^. Which expiati- 
 on is an admirable reprefentation of that which was made on mount Cal- 
 vary by Jesus Christ^ who took upon himfelf the fins of the 
 world, was condemned to death by the priefts in the temple, was carri- 
 
 » Lev. xxiii. 27--30. Num. xxix. 7--11. ^ A<fl:s x.\'vii. 9. " Lev. xvi. ^ Heb. ix. 7. 
 t;\« SeeW\A.Con. P. 2. B. i. Under the year 291. hVvz\ir\'{in'tta^. Jbtoa, c. 4, 5. Barnab- 
 
 Epift. andD^Tdb. 1. 7. c. 11. §. 4. 
 
 ed
 
 iiacies. 
 
 Cliap. VL the Holy Scriptures. lo-' 
 
 ed out of Jcritfa/em, and cruciilcd upon mount Golgotha, and there by 
 his own blood opened forusan entrance into heaven, where he now hves, 
 and is ever interceding for us. 
 
 <,thly. The fifteenth day of the fame month \\^2.^z<^\eonx.zd,The fcaft of jh fc.1 
 Tabernacles, which the Greek's call Scenopegia. It lafled eight days, ^^aber- 
 during which, the Jews dwelled under tents made of branches'^ of trees' ""'^' 
 They pitched fomc of them upon the roofs of their houfes, which in 
 this country were flat, and like terraflcs, and others in their courts, and 
 others in publick places 5 and they were not fufFer'd cither to eat or 
 drink, or fleep out of thefe tents. God had commanded, that the Jews 
 fhould, on the firft day, take in their hands the fruit of the mofl 'baits 
 tifid tree (which is underftood to be meant of the citron-tree) ayid iran^ 
 ches of palm-trees laden with fruit, and of all ether firts of trees, and 
 rejoice in his prefence ^ : and therefore this feaft was celebrated \vith 
 univerfal joy. The Hebrews call itC^j which /ignifics A day of re. 
 joicing, afeftival, that is, a day which calls for a p^articular dch-ht and 
 joy. All cut down branches of palm-trees, willows, and myrtlci, and 
 tied them together with gold and filver lines, or with ribbons 5 and did 
 not leave them all the day, but carried them with them even into the 
 fynagogues, and kept them by them all the time they were at their 
 prayers K And on the other days of the feail they carried them with 
 them into the temple, and walked round the altar with them in their 
 hands, finging Hofannah ^. And to this feaft of the Jews, the vifion 
 in i^zRevelations refers, wherein St. John defcribes the faints, ^%^ji'alkhg 
 round the throne of the lamb, with palms in their hands \ The word 
 Hofannah, which they fung about the altar, fignifies, O Lord fave us-, 
 and is found in the cxviii^i^. Tfalm v. is, and the Vulgate adds, Solem^ 
 nize the feaft with brayiches, even unto the horns of the altar ^, that 
 
 » Lev. xxiii. 40. Vulgate, t The facrifices to be offered up on thtsfcflivah are commanded. Num. 
 XXIX. 12-iv The vianmr of celebrating it, is defcribcd, Neh. viii. 14-18. ' As thy did 
 -when our Saviour entered into Jemdlem, Mate xxi. 8, 9. probab/y alludwg thereby tothisfeafl, ai 
 fgurative of the coining of the Meffiah. d Rev. vii. 5,, 10. ^ Pfal. cxvii. 27. according to the 
 Vulgate, but according to us, Pfal. cxviii. 24. This verfe, and the tivo preceding ones, make it pro- 
 bable, that this pfalm li^as dcfgncd for this folefnnity. Leo of Modena thijiks (Cercmon. of the 
 Jews, Ft. 2. ch. J.) that all the pfalms entituled \-M\t\u]2th, in the Vulgate, viz. cxiii.-cxix. v;crc 
 .illft(r/s, on this occafoit. See CalmetV Didtionaire, uf/der the lyor^ Tabernacles.
 
 i3<^ 
 
 jin Introdu6lion to Book L 
 
 \sXoH miift "Jjalk round the altar oi-ith branches in your hands : during which 
 ceremony, tiictrumpctslbundcdon alliidcs. On the fcvcnthdayot the feaft, 
 they wcntlcven times round the altar, and this was called ^/?d'^rf^r i/(!?y^»- 
 n.ih ; but the ceremony at which the Jews teflified mod joy, was that 
 ot pouring out the water, which was done in this manner. A prieft 
 went to draw Xome water at the pool of Siloam, in a golden veiVel, 
 and brought it into the temple ; and at the time of the morning-fa- 
 cririce, vvhiltf the members of the facrifice were upon the altar, he went 
 up to it, and poured this water, mixed with fome wine, upon it, and 
 the Jews in the mean time were fmging hymns in the temple, and 
 ^ivi^g themfelves up to joy and tranfport. And it was moft efpecially 
 in this feaft of Tabernacles^ that the true Ifraelites rejoiced in the hopes 
 of the coming of the MeJJiah. The water which they poured out in 
 this feaft, was a fymbol of thofe graces, the remembrance of which, o- 
 verwhelmed them with joy ^. The Rabbins think that Ifaiah alludes to 
 this ceremony, when he fays, Te fiall dra-ju ijuater '-Ji'ith joy out of the 
 iL'ells of fahation ^. And it is certain, that it was on the account of 
 this ceremony, that Jesus Christ, when he was in the temple, on one 
 of the days of this feftival, cried out S If any man thirft, let htm come 
 unto me, and drink. The eighth day of this feaft was as folemn as the 
 firft, and is called in the Hebrew Azareth '^, which either fignifies, that 
 it was the clofe of the feaft, or that all work was forbidden on this 
 day, as well as on the firft. But the name of Collecfa or Contribution, 
 which tlie Vulgate gives it % feems to imply, that the Jews aflefted them- 
 felves on this day, in order to defray the expences of the temple. Thcfe 
 three feafts, I mean, the Tajfover^ Tentecoft, and that of Tabernacles, 
 are the moft famous of any in the Old Teftament 5 and therefore the 
 Jews were all obliged, by an exprefs commandment of the law f, to 
 come up to Jenifalem at them, and there prefent themfelves before the 
 Lord. In the firft of them they ofFer'd up to God The firft fruits of the 
 harveft, before it was begun 5 in the fecond, they offer'd the firft fruits 
 of what had been 2,ather'd in the harveft 5 and the third was celebrated 
 
 » Mifchnain Trad. Succah c. 4. De Taber. 1. 7. c. 11. §• 5? <^- ^' ^ii. 3. ^ John 
 
 vii. 37. ? Lcvk. xxiii. 36. Hehrcvj. « Ibid. Fu/^ate. ! Exod. xxiiL 17. 
 
 after
 
 Chap. VL the Holy Scriptures. 1^7 
 
 after the harveft, both of the floor, and the prcfs was ended i that is, 
 after both grains and fruits were gathered in. 
 
 Thus much for the greater feafts, to which I Oiall only add a word Tt. f.,ji 
 or two concermng the leflbr ones, and fo conclude this chapter. 'f ^o'^- 
 
 6i^/6^,THAT.^/L^/j, was celebrated two days together, namely,on the four- 
 teenth, and fifteenth days of the month ^^ar. It was not commanded 
 by the law 5 the Jews inftituted it, in memory of E/lhr's havin- ob- 
 tained of i_Akafuems, a revocation of that edi6l which he had oivcn a- 
 gainft the Jews, wherein he order'd them all to be flain. Its name is 
 taken from Haman's having enquired by lot\ for the day which would 
 be moft unlucky to the Jews. For what wc call kts, the Terfians call 
 Tiirim, and therefore the Hebrews gave tlie name of Ttirim to this 
 feaft. The whole book of Efther was read upon it; and as often as 
 €he children heard the name of Haman mentioned (who was 
 the moft cruel enemy the Jews ever had) they ftruck the benches of the 
 Synagogue with as much joy, as they would have ftruck Ramans head, 
 if it had been before them. According to Schikart, the Jews formerly 
 wrote the name of Ha-man upon a ftonc, and every time they pronoun- 
 ced this name, threw ftones at it, till they had beaten it to pieces -, and 
 all the time they were about it, they fung. Let his name be blotted out, 
 let the name of this latched man be ciirfid. When the year had thir' 
 teen months, this feaft was twice celebrated, both in the firft and fecond 
 Adar. But in the manner that the modern Jews now celebrate their 
 Turim, it is rather a carnival than a feaft. 
 
 jthly. Though the Jews had not four dedications of the temple 7Xr feaft 
 marked down in the calendar for folemn feafts, yet they aclually ccle- ^/i-'gl^t.. 
 brated fo many. The firft was that of the temple built by Solomon, 
 in the month Tifri-, the fecond was that of the temple rebuilt by Zoro- 
 babel, in the month Adar ^ ; the third was that of the altar rebuilt by 
 Judas Maccabeus, on the twenty-fifth day of the month Ci/LWi (which 
 was called The feajt of lights, becaufc on the firft day of it, they 
 
 » Eilh. iii. 7. ix. 20-— -.-2<5. t Yns2. yi j^, , ^ ^j^^^. 
 
 iv. 5(). 
 
 T liaht-
 
 138 
 
 An Introdudlion to Book L 
 
 lir'htcd one Limp, on the fecond two, and fo on to the O^iave ^ :) 
 and the fourth was that of the temple of Herod, which Jofephtis fays, 
 was celebrated with very great folemnity. 
 
 Besides which, feme authors do alfo put into the Jcwifh calendar, 
 %thly, The Fcalt of the facrifice of J^^/^/^^^i?'s daughter ^ gthly. That of 
 the facred fire, which was miraculoufly re-kindled after the captivity ^ 5 
 lothly^ That oi Judith, for having killed Holof ernes ^ 5 and i \thly. That 
 of the vidory gained over Nicanor. And Jofephus adds another to all 
 thefc, which is, iithly, That of providing the wood for the temple: 
 for the Jews had a fixed day, on which they cut down all the wood, 
 which would be wanting for that year, to keep up the facred fire, which 
 the law forbad them ever fuffering to go out. 
 
 '^if'/jt^»j''j^^ifi^'uvisc?:':^^i!^7^^^ 
 
 CHAP. VII. 
 
 Of the Jewijh Sacrifices : their different kindsy and their 
 different ceremonies : And 
 
 Of their Offerings ^ Gifts ^ Ftrfl-fruitSy and Tenths. 
 ^f" ; A /f EN beinj; univerfally indebted to God, for their lives, and all 
 
 M 
 
 obligation IVA the good things they enjoy, are therefore obliged, by the laws 
 tooferfa- of a juft sratitudc, to confecrate both the one and the other to him. 
 
 cnfice IS ' ^ 
 
 founded. But when the darknefs of idolatry had overfpread the face of the whole 
 earth, it pleafed God to choofe out the Hebrew people, that he might 
 receive thofe duties at their hands, which ought to have been equally paid 
 him by all the reft of mankind. And in doing this, lie fo tied up this 
 people to this worfhip, as to regulate almoft every thing in general, that 
 
 * It was called The feaft of Lights, becaufe during it, the Jews illuminated their houfcs, by fet. 
 ting up caiidles at every man^s door. And this feaji our Saviour honoured with his prefence, though 
 a was only of huma?i inJlitution» John x. 21. See Prid. Con. P. 2. -8. 3- under the year 1^5. 5 
 Judg. xi. 39. .^zMacc. i. 18. ? Judith xvi. 31.
 
 Chap. Vir. //j^ Holy Scriptures, i^)^ 
 
 concerned them, their houfes, their habits, and their food, by the laws 
 which he gave them. Of which laws, I fhall fpeak more at large, in a- 
 nothcr place, and confine myfelf here to what relates to the lacridces 
 which are eflential to religion, and were the moft important part of that 
 worfhip, which the Jews paid to God. 
 
 Sacrificing is the offering up to God allying animal, whofe blood isTr-l^^tf" 
 fhed in adoration of his majclfy, and in order to appeafe his wrath. AU"^''^'''^*''''' 
 the dificrcnt religions in the world agree in this point, and have had 
 the fame ideas of a facrificc. Which uniformity of opinion is very fur- 
 prizing ; for whence could it be, that all people iliould thus univcrfally 
 agree, that the blood of an animal has thefe two great properties? or 
 how could it come to pafs, that the ufe of facrifices fliould thus univcr- 
 fally prevail among men ? It is commonly laid indeed, that this was a 
 fond conceit, which owes its rife to the barbarity of the Gentiles, cind'^IZoffj- 
 fome think, that as to the jfezz's, they borrowed this cuftom of the E-^'-i^^<^^- 
 gyptianSj and that it pleafed God to leave them to the worl>jp they 
 had feen in Egypt, he being content with barely reforming it. But can 
 it be believed, that God would borrow the manner of his worlhip 
 from a people that was fuperftitious, and at enmity with him ? no 
 the origine of facrifices is to be dated much higher. It is derived 
 from the patriarchs % from yibel, from Noah, and from AordJ.am^ 
 who all offered facrifices, which the Scripture teflifics were acceptable to 
 God. We read in the fourth chapter of Gencjis^ that Abel offered up to 
 God, the fir ft fruits of his flock. And if it be faid, that this was not 
 a bloody facrifice, yet the fame thing cannot be laid of that of Koah ; 
 for he, as fays the Scripture, built an altar unto the Lord, (ind took of 
 every clean beaft, and of every clean foisjl^ and ojfcrcd burnt'offernigs on 
 the altar ^. And how often did Abraham offer the like facrifices, who 
 was upon the point of offering up his own fon, and that by the cx- 
 prefs command of God himfelf ? From whence it is therefore moll: pro- 
 bable, that the facrifices of the heathen were but an imitation of the 
 facrifices of thefe holy patriarchs j the devil, who is the ape of the di- 
 vinity, requiring the fame honours to be paid him by his worlhippers, 
 
 » Vrobably from Adam hirnfelf, ivho -wai cloathed 'with the skhis of beafls, 'which 'were niofi ^ro- 
 bahly [lain in facrifice. Gen. iii. 21. DeTab. 1. 3. c. 7. §. i. 5 Gen. viii. 20. 
 
 T 2 as
 
 140 
 
 jin Introdudion to BookL 
 
 n. were paid to God hinUclf by his. Bcfidcs, as all the nations of the 
 earth are defccnded from Noah, they might derive the ufe of facrificcs 
 
 from him. c a- - r - 
 
 N o R can we well underftand the nature, and reafons of otfermg facri^ 
 
 fices, unkii. wc attribute the bei^inning of it to the patriarchs. For a 
 ikrificc is not a bare acknowledgment of the authority of God over the 
 Jives of men, and of the little want he has of any thing, as pointed out by 
 tlie death and dearuclion of the victim j if fo, it might be faid, that the 
 burning of fheaves of corn or trees, to the honour of God, would be a 
 burnt-ofFering fit to be offered up to him, and that when we offer up an 
 animal, it Ihews our power of taking away or preferving life ; and fo fa- 
 critices would rather prove the fovereign authority of him who Hays the 
 vidim, than of that God to whom it is offered up. And therefore Jbel, 
 who was a wife and virtuous man, could never have imagined, that God 
 required of him the f^efh of animals, or the fmell of burnt fat 5 nor would 
 he ever have thought of offering it to him, if God had not himfelf com- 
 manded it, and both prefcribcd the manner in which he would have it 
 done, and made known to him the reafons of it. 
 
 I T may be faid, that all people had this idea of a facrifice 5 they all preten- 
 ded to fubflitute the foul of the beafl, which is the blood, in the room of 
 the criminal foul of the fmner. The law of facrifice s, hys Eufebms^, 
 manifeftly (he'jjs it ; for it commands all thofe who offer facrifices, to pit 
 their hand upon the heads of the viBims ; and when they lead the a. 
 nimal to the prieft, they lead it by the head, as it were to fubflitnte it 
 thereby in the room of their own. And upon this is founded the law 
 which forbids the eating of blood : which God himfelf explains very 
 clearly in the reafon he gives for this prohibition , For, fays he, the life 
 ef the flefi is in the blood, and I have given it to you upon the altar 
 to make an atonement for your fouls ; for it is the blood that maketh an 
 atonement for the foul'*. And if then it be true, that God himfelf com- 
 manded the patriarchs to offer facrifices to him, and if he looked on the 
 blood that was fhed in them, as the effence of the facrifice, who can 
 doubt but that this was done with a view to the blood of Jesus CHRisr, 
 who was one day to flied his, for the redemption of the univerfe? Adam 
 
 * Demonft, Evang- hh. i. c. 10. ^ Lev. xvU. ii._ 
 
 was
 
 Ghap* VII. the Holy Scriptures, 11.1 
 
 was no fooncr fallen into fin, but God promifed him one who fliould 
 make an atonement for his fin •■, and as this atonement muft be made by 
 the blood of Jesus Christ, it pleafcd him, that the patriarchs, and after- 
 wards his own people, fnould give types of this great facrificc, in thoic 
 of their victims : and from hence they drew all their virtue. JVhilft weti^ 
 fays the (^aiwzEufebiuSy had no --ui^i'tm that rjsas ynore excellent ^ tnore pre- 
 cious, and more 'u:orthy of God, animals became tke [//-ice and ranfom of 
 their fouls, i^nd their fubftituting the fe animals in their o'jjn room, 
 bore indeed fome affinity to their fuffering thtmfl'-jcs; in ^-j^hich ftnfe it 
 is^ that all thefe ancient "oi or flippers and friends of God, made ufe of 
 them. The Holy Spirit had taught them, that there fooiild one day come 
 a vifiim, more njener able ^ more holy ^ andmor^e worthy of God. He had 
 likrjjife inflruBed them ho-j; to point him out to the world, by types and 
 fhadows. /ind thus they became prophets, and were not ignorant of 
 their having been chofen out to reprefnt to mankind^ the thivgs which 
 God refolvcd one day to accomplijb, 
 
 S o that the firft thing we muft fuppofe, in order to explain the facrifi- nioence 
 ces of the ancient law, is, that they^were eftablifhcd only, that they mi^ht /^//'^"ri- 
 typify that facrifice which Jesus Christ was to offer up. Unlefs wcfices dm- 
 are prepoflelfed with this truth, we can look on the tabernacle and tern- J.'^;^^,'""^ 
 pie of Jerufalcm, only as flaughter-houfes, whofe viflims, blood and fat, 
 arc more proper to infpire with diftaft, than religion. And God himfclf 
 tcftifies the diftafi: he had for this immolation of animals, as foon as the 
 Jews came to confider and pradice it, without a view to Jesus Christ, 
 To what purpofe, fays he in Ifaiah ^, is the multitude of your facnfices 
 unto me ? 1 am fall of the burnt -offerings of rams, and the fit of fed 
 beafls, and I delight not iji the blood of bullocks, or of lambs, or of he- 
 goats. But how then could God rejed the facrifices which he had him- 
 fclf commanded? could that which pleafed him at onetime, difpleafc 
 him at another ? no, we cannot charge him with fuch mconilancy. But 
 we fee by his reproaches, that when he commanded the facrifices of the 
 ancient law, he did it not, out of any defire to drink the blood ofgoatr^ 
 or eat the flefi of bulls j as T)avid fpeaks ^, but only to typify thereby 
 the great and precious facrifice, which his fon Ihould one day olTcr up : 
 
 !jai. II. ^Pfall. 13. 
 
 ^ ^ and
 
 J ^2, ^^/ Introduction /o Book L 
 
 and that, as (bon as thefc lacrificcs ccafcd to be animated by this fpirit 
 (as thole did which the carnal Jews offered up) they became inluppor- 
 
 table to him. 
 
 From all which, it will now, I prefmnc, be cafily granted me, that 
 facr'ificcs owed not their rife to idolatry, but to God, who is the author 
 oi them, and who ordained them to be figures of that facrifice of Jesus 
 Christ, without which, all tliis multitude of viclims and ceremonies 
 would have been unworthy of God. And if we fuppofe this principle, 
 we Ihall with eale enter into the ^^tS*:: and myfteries of the Old Tefta- 
 ment, and be fo far from being fhocked at the great number of facrifices, 
 which we there meet with, as to admire to fee how the different proper- 
 ties which were attributed to them, do all unite in the lingle facrifice of 
 
 Jesus Christ. 
 
 The fubjed of the facrifices of the old law, is too copious a one, to 
 be here thoroughly treated of, nor is it indeed now neceffary to do it. 
 per fmce Jesus Christ has now facrificcd himielf, and his facrifice flill 
 continues to be commemorated in the church, we having had the thing 
 that was pointed out by them, have no further occafion for thofe facrifi- 
 ces of the ancient law, which were only the figures of it. The end of 
 all religion, is facrifice; and there was never any religion without it \ 
 A s to that of animals, 1 fliall fpeak of it only fo far as is neceffary to 
 render thole parts of Scripture, where they are mentioned, intelligible ; and 
 fhall therefore here confine my felf to the explaining, I. what thefe anci- 
 ent facrifices of animals were ; 11. how many forts of animals were ufed 
 in them ; III. what the manner of offering them was j IV. what ceremo- 
 nies attended it ; V. what was the minifter ; VI. the place, and VII. the 
 time for them ; VIII. how many forts of them there were ; and IX. 
 what was the manner of partaking of them. All which I fhall endeavour 
 to do in a very few words. 
 Sacr-tjic]vg I. Sacrificing is the offering up an animal to God, whereby his 
 rj^hat. '' fuprcme majefty is acknowledged, fin expiated, and the divine juflice ap- 
 peafed. Man by fm merited death , and in order therefore to fatisfy in 
 
 « C*<?/? Jesus Christ que nous offrons afinpere a V AuteU facrifice qui w' efi pas diferent de ce. 
 iui qu il a ofert lui meme fur la croix, Cen eji me continuation. Cejl ce facrifice non fanglant qui 
 nous doit occuper. 
 
 fomc
 
 Chap. VII. the Holy Scriptures. i^'^ 
 
 fome meafure the juftice of God, he fubftitutcd animals in his own room ; 
 whofe blood neverthekfs would have had no force in blotting out fm, 
 were it not that it was a type of the precious blood which Jesus Christ 
 has fince poured out for us on the crofs, and by which he has reconciled 
 us to his Father. So that, by the death which the viclims fuffered, and 
 by the fire which confumed them, were rcprefented to finners, the two 
 punifhments which iin had deferved, namely death, and eternal fire 5 and 
 facrifices were at the fame time, both marks of repentance, and pledges 
 of a reconciliation ; and as to the Jews, they were likcwife publick tcfti- 
 monies of their gratitude to God, to whofe liberality they thereby fliew- 
 ed themfelves to be indebted, both for their lives, and every other good 
 thing that they enjoyed, 
 
 II. There were but five forts of animals, which could be offered up 7;^v khiJs 
 in facrifice, and thefe were oxen, fheep, goats, turtle doves, and pii^eons. ^-^I'"" 
 
 ,.,■ -jji n i. ' SD ' J I o^^ '" 5 Vials, 
 
 which are indeed the molt innocent, the moft common, and the mofl ^i^'ch 
 proper animals in the world, for the nourifhment of men. And amona; "Z^Y;^ 
 thefe, great care was taken in the choice of fuch, as were dcfigned ioifrcrifice. 
 vidims ; for the leaft defed, that could be difcovcred in them, made them 
 unworthy of God. If the be aft be blind^ or broken^ or maimed, or hav- 
 ing a wen, or fmrvy, or fcabbed, ye fiall not offer thefe unto the Lord, 
 nor make an offering by fire of them upon the altar imto the Lord^. 
 
 Maimonides, in his treatifc on this fubjcd ^y gives us a Ions; cnumera- '^^■^ '^' 
 tion of all the defedls which pollute an animal ; he reckons up fifty which "!-I./;>/^ 
 arc common to beafts and men, and three and twenty which are peculiar '''-'-^ ^ 
 to bealls only, and gives a fort of anatomical account of the parts, in tnjcj?i. 
 which they are found. And what then is this great purity which God re- 
 quired in the choice of his vidims, but another proof, that they were on- 
 ly defigned to be the figures of Jesus Christ, whofe innocence was to 
 be perfed, and the holinefs of his facrifice infinite ? 
 
 III. He, who offered facrifice, led up the vidim before the altar j laid 7;',^ ^^^^j 
 both his hands, according to Maimonides"^, but only one according to o- verofpre- 
 ther Rabbins, upon the head of it^, upon which he leaned with all his^-JJ'^^ " 
 ftrength 5 and while the facrifice was offering up, faid fome particular 
 
 « Lev. xxii. 22. ^ De ratione facrif « De rationc lacrificii, c. iii. n. 13. '' Lev. i. 14. 
 
 prayers.
 
 j^4 An Introdudion to Book L 
 
 prayers. If fcvcral offered the fame viaim, they put their hands upon 
 his head one after another. Which impofition of hands upon the a- 
 nimal, which they were juft going to lacrifice, was to fhew, that they 
 loaded him with their iniquities, and that they had delcrvcd the death 
 which he was going to fufter. And liereby the vidims of the Old Tef- 
 tament, were again the types of Jesus Christ, who was to be laden 
 with all the fins of men 5 and were likewife the fymbols of repentance. 
 Por which reafon, Maimonides adds ^ concerning the fin-oifcring, that if 
 he who offered it did not repent, and make a publick confeflion of his 
 fins, he was not cleans'd by it. 
 7he man. ^^ ' T H E nunncr of killing the animal was this. They cut through 
 ver ofkil- the throat and windpipe at one ftroke ; and they catched the blood ' 
 ^'"^ '^' in a bafon, which they kept perpetually ftirring about, leaft it fhould co- 
 agulate, before it had been fprinkled upon the vail, or the altar, or o- 
 ther things, according to the nature of the facrifice ^. What blood re- 
 mained after thefe fprinklings, was poured out at the foot of the altar, 
 citlier all at once, or at different times, according to the kind of the 
 facrifice that was offered. There was round the altar, as has been ob- 
 ferved, a fort of trench, into which the blood fell, and from whence 
 it was conveyed, by fubterraneous channels, into the brook Cedron i and 
 this altar, which was raifcd very high, was a reprefentation of the crofs, 
 to which Jesus Christ was fixed, and which he wallied with his 
 precious blood After thefe afperfions, they skinned the vidim, and cut 
 it In pieces, and carried up the parts of it to the altar in great pomp, 
 by the little hill, or afcent to it, of which we have fpoken. The priefts 
 as they went up, lifted up that part of the victim, which they carried 
 towards the four parts of the world, almoft in the fame manner, as [the 
 Romanifts'] do in their bencdidions ^. Either the whole vidim, or 
 fomc parts of it only (according to the different lorts of facrifices) were 
 burned upon the altar, where the priefts maintained a fire always bur- 
 ning, by taking care to be perpetually laying fredi wood upon it. 
 
 » Ibid. '^ Lev. iv. 5 — 7, i See De Tabcrn. I. 7. c. 7. §■ i. Mainion. De ratione fa- 
 criBcii^ c 6. n. i"8.
 
 Chap. VIL the Holy Scriptures. 1A5 
 
 ' As they went up to the altar, they faked the viaim; for the law ^'b^tions. 
 forbad the prcfcnting any there, which was not faked: and the 
 facrifices were always attended wkh libations, which were a mixture of 
 wine and flour. Sometimes they had cakes made of the fincll: flour, and 
 oil, and incenfe, which were baked in a pan, or upon a gridiron ; and 
 at other times, they had fuch, as were only made of parched wheat. 
 One half of thcfe cakes was burnt, and the other half belonged to the 
 priefts. And all this which I have mentioned, the victim, the wine, 
 the oil, and the cake, is all exprelTed in the Angle word Corbanoth, that 
 is, Gifts offered toGod; and were all cither to be confumcd, killed, burned, 
 or poured out, wkh the ceremonies which the law prcfcribcs, or elfe to 
 be referved for facred banquets. Neverthelefs, the victims and cakes 
 have different names among the Hebrews ; the former of which, they 
 call Zeba^him, that is. Sacrifices, and the latter Mtncka, that is. Oft r- 
 ings. And the cakes which were made of the flour of vv'hcat or bar- 
 ley, and wine, were called Cakes of Libation. All thofc that were of- 
 fered at the altar, muft firft have had fome oil poured upon them j and 
 incenfe mufl: hkewife have firfl: been put to them, as is cxprefly com- 
 manded in Leviticus ^. Salt was like wife put in all thefe cakes ; and this 
 is what Virgil therefore calls Salfas frnges : for the Heathen had all 
 thefe ceremonies. The cakes were burned upon the altar, and the wine 
 poured out at the foot of it : but it was not lawful to put upon the al- 
 tar, either hony, or leaven. We have already faid, that the cakes which 
 were not baked in an oven, were baked either in a pan or upon a 
 gridiron : and we mufl: therefore here obferve, that the word Rachef- 
 chel^ which the author of the Vnlgate renders by the word Craticula, 
 a Gridiron, does rather ilgnify a brafs caldron, or a vcflcl which was u- 
 fed to boil things in 5 for k had a rim all round it, which Icrvcd to 
 fupport the pafte, which was very foft. And this is the diflxrcncc that 
 Maimonides makes between this vcflel, and that which the Vulgjtc calls 
 Sartago, in Hebrew Ckaba; that had a rim, but this had none, and fcr- 
 ved for baking that paft which was harder. If the reader would know- 
 any thing more of this matter, he may in Leviticus fee what were the 
 
 ^ ch. ii. I. 
 
 U dif-
 
 IA.6 An IntroduiSlion to Book L 
 
 different forts of thcle cakes, and what their ufe in facrifice ; of what quan- 
 tity of oil and flour they were to be made, and which of them were to be 
 baked in an oven, and which in a pan or upon a gridiron. 
 Tee mini- V. As to thc miniftration of the facrifice, any one might kill the vidims, 
 .Pr^f'onof ^^^ skin them, and cut them in pieces 5 but the other ceremonies, as 
 /fte. '^'" thofe of catching thc blood, and Iprinkling it, belonged only to the priefts. 
 And in this the law is very exprcfs, that he who offers the facrifice, Jhail 
 kill it on the fide of the altar, and /hall cut it in piece s^biit that the ^riefts 
 the Cons of Aarofi JJjall Jprinkle the blood round about the altar^. And it 
 may be remarked with Origen, that when Annas, Caiaphas, and the other 
 priefts condemned Jesus Christ to death in the Sanhedrim^ which was 
 in the temple, they then in that place where the altar was, poured out 
 the precious blood of that innocent vidim, to whom all the facrifices 
 of the law referred. 
 Tb? place VI. BEFORE the building of the temple, the facrifices were offered 
 appohaed ^^ j.j^g entrance into the tabernacle 5 but after that was built, it was 
 
 for Jacri- ■• 
 
 'fciTjg. not lawful to offer them up any where but there, as is commanded by 
 God himfelf in Deuteronomy ^ : and this law took away from the Jews, 
 the liberty of facrificing in any other place. They might flay their 
 vidims in any part of the priefts-court that they liked, but not out of it ; 
 and they were even obliged to facrifice the pafchal-lamb here. And to 
 this prohibition of facrificing any where, but in the temple built at Je- 
 rufalem, Jesus Christ alludes, when he fays in St. Luke, That it can- 
 not be that a prophet perifh out of Jenfalem ^ 5 for by this means, 
 not fo much as the types of the death of the prophet^ could be reprc- 
 fented any where but in that city. Thofe vidims that were moft holy, 
 could only be offcr'd up on the north-fide of the altar. 
 The time VII. As to the time of offering facrifice, it could only be done by 
 facfilce^ day, and the blood of the animal was ahvays fprinkled the fame day that 
 it was killed ; for the blood became polluted as foon as the fun was 
 down. But -f the fprinkling had been made in the day-time, the mem- 
 bers and entrails of the vidim might be burnt all night long. 
 
 • Ley. i. ii. 12. * xii. 14.. ' xiii. 35. 
 
 The
 
 Chap. VII. the Holy Scriptures, ij_7 
 
 The morning-facrifice was offered, as foon as the day began to break, 
 before the fun was above the horizon ; and the evening-one, as foon as 
 darkncfs began to overfprcad the earth. The pafchal lamb was offered 
 between the fdjo evemngs, that is to lay, at the time when the fun be- 
 gins to decline, about the hour that Jesus Christ expired on the 
 crofs, which anfwers to our three in the afternoon, Joflphus exprcfly 
 fays, that the law commanded that the pafchal lamb, fhould be offered 
 up, at the hour called None, which is that, in which our Lord died. It 
 is obfcrvcd by the Ra'Mns, that the lamb which was offered in the daily 
 facriiicc, had his four feet tied together ( and they pretend, that Ifaac 
 was fo bound by his father ) and that it was fo placed upon the altar, 
 that the hinder part of the head pointed towards the fouth, and the fx)re- 
 pait towards the weflj and fome pretend, that the crofs of Jesus Christ 
 was placed in the fame manner upon mount Calvary. 
 
 VIU. W E come now to the other forts of facrificcs. One alone was 7*^" <^5*- 
 not fufHcicnt to reprefcnt the adorable facrifke of Jesus Christ, whofe [7]'lr;fi- 
 effeds are infinite ; and therefore it was neceflary the old law fliould ceu 
 have different forts of them. Some of them were more, and Ibme Icfs 
 holy i but they were all, either i/?, Burnt-offerings, or i^'v. Sin offer- 
 ings, or zdly, Trefpafs-offerings, or ^thly, Teace offerings. Maimonides 
 reduces all the facrificcs of the Jews to thcfe four forts ; which were ei- 
 ther offered up by particular perfbns, or elfc by the whole people in ge- 
 neral ; and we lliall fay fomething of each. 
 
 \ft. The Holocauft, as the word implies, is a facrifice or viclini, wiiich HohcauQt 
 is entirely conflimed by fire, together with the intcftines and feet, which '"' ^'"■«'- 
 they took care to wafh before it was offered, liut it was not fo with '^"^'"•'^" 
 other facrificcs, a part only of them was burnt, and the rcfl divided a- 
 mong the prieffs and the lay-men, who oflered the lacrificc. The He- 
 brews call it Hola, which %nities, to rife, becaule the victim feem'd to 
 rife up to heaven in a fmoke, as an odour of f^'eet fnell before God. 
 It fometimes happened, that fire came down from heaven, and miracu- 
 louOy conliimed the victim. The reader may likewife find an account 
 of the ceremonies that attended the offering up \\\z Burnt -offering iwLe- 
 'viticiis ^. 
 
 ch. i. 5, (^. 
 
 U 2 2^/r.
 
 m8 An Introduclion ta Book I. 
 
 S:n.ofer. ^dly , T H E Iccond fort of facrifice is called a Sin offering. And here 
 ''^'- we may obfcrvc, that the words which St. Taul puts into the mouth of 
 Jesus'Christ, m the epiftlc to x.\\<^ Hebre-ji'S\ Sacrifice and offering, 
 and burnt-offering, and offerings for fin, thou -jjoddft not, are not to 
 be undcrftood of God's having refufed to accept of the facrifice which 
 Jesus Christ had offered him for the luis of men, but only tiiat 
 God difliked all the ancient facrificcs, the oblations, the burnt- offerings, 
 and the fin-otfcrings, which were made to him under the law. This ia- 
 critlce was likewite fometimes fimply called /w; and therefore when itr 
 isfaid, that Jesus Christ was made fiin fior lis ^, we are to under- 
 Hand thereby, that he was made a fin-offering for us. The Hebrews un- 
 derfland by the woMiXChatha h\l.zim peccatnm, fin, any voluntary crime, 
 or violation of the law which was committed through inadvertency, and 
 which God always punifhed, unlefs it was expiated. And they were per- 
 fuaded that feveral difeafes and pains, as leprofy, and the pains of child- 
 bearing were pumfhments for fome fm j and therefore the facrifices that 
 were offered by lepers or women after they had lain in, are reckoned a- 
 mong the fm-otferings : that is to fay, they were offered up to appcafe 
 God, whom they had provoked by fome fin. 
 Tr-}^fi idly. In order to undcrftand what is meant by the third fort of facri- 
 o/r/v^y. f^^;es, we mull iii-ft know what the Hebrews meant by the word Afichaniy 
 which the Latin interpreter renders 'D^/zV?//.'^, andfignifics, a trejpafis, er- 
 row or dotibt. They offered this third fort of facrifice when they had 
 juft reafon to doubt whether they had broken fome precept of the law of 
 God, or no. When they were in this uncertainty, they were obliged to offer 
 facrifice. What the law commands concerning it, is this '^j Ifaperfonfiin 
 through ignorance, and does any of tkofe things which the law forbids, 
 and comes to a knowledge of his fault after he has committed it '^^ (in 
 the Hebrew it is, the man who Jhall fiin, and commit fome crimes a^ 
 gairift any of the commandments of the Lord, though he be not cer~ 
 %amlj afttred of his fin, yet he fJoall neverthelefs look upon himfelf as 
 guilty of it) this 7nan, as the Latin interpreter goes on in the Vulgate \ 
 fiall prefint iL/ito the prieft a nwi of his flock, in proportion to the 
 
 » ch. X S. I 2.Car. v. 2i. ^ Le^- v. 17. * Accordmg to. the Vulgate. ' v. iZ, 
 
 crime
 
 Chap. VIL the Holy Scriptures. id.p 
 
 crime he has committed ; and the prieft jhall pray for him, becaufe he 
 hath finned through ignorance^ and it jhall be forgiven him. 
 
 a,thly. The Teace offerings or facrifice of gratitude (for the Hebrew -P^-^^^-^/-' 
 word fchelamim (ignifics both) was offered as a thankfgiving, either for'^'"^^' 
 having recovered health, or for having received fome fignal mcrcv of 
 God, or for the happy ftatc of their affairs \ and therefore it was called 
 Eucharifiical, 
 
 But befides this divifion, fome divide facrifices into thofe of confe- 
 cratioiiy which were offered when any one was admitted into the priell- 
 hood 5 thofe of purification y which was offered for women that had lain 
 in, and lepers ; and thofe of expiation, which were offered for purifying 
 the landuary, or temple, or people. 
 
 And again, facrifices may be likewife divided, according to the days ^'^^''•y^''" 
 or feftivals on which they were offered 5 of which we have already fpo- ffvf.^„ /-p! 
 ken enough in explaining the Jewith feftivals. Befides the daily morni'ngP:'-"!^- 
 and evening facrifice, there were others which were proper to the fefti- 
 vals the Jews celebrated, as thofe in particular which belonged to the be- 
 ginnings of months, or iie^uu-moons. And of this kind was the feafi of 
 the paffover. The fafchal lamb might be offered up either in the court 
 of the prieftsy or in that of the Ifraelites, and in any of the cloyfters 
 round about them. Any one might cut its throat, but the pricfls only 
 could catch the blood in a bafon, and pour it out at the feet of the altar. 
 The fleOi of it was carried home, and eaten in their families. On t!ie 
 fecond day of the paffover, that is to fay, on the fixteenth day of 
 the month in which this feftival was celebrated, they offered the facrifice, 
 with the fheaf of new- corn. And of this fort likewife was the feaft 
 of Tentecofi j in which befides the facrifice which was added, becaufe it 
 was the beginning of a month, they likewife offered two loaves, as the 
 firft fruits of the harveft. But they were not burnt upon the altar, be- 
 caufe there was leaven in them, as has been obferved. And fuch again, 
 was the feaft of Tabernacles , wherein they offered wine and water. 
 And laftly, fuch was likewife the day of expiation, on which the two 
 he-goats were offered up : one of them was facnticed and burnt for a Sin- 
 ofiftringy and the pricft carried the blood of it into the Holy of Ho:ies \ 
 
 over
 
 jHQ ^;/ Introdudlion >o Book L 
 
 over the other he confcilcd the fms of the people, and then let it loofe 
 in the wildcrncfs. Sec the fixteenth chapter of Leviticus. 
 The man- IX. NOTHING now Tcmains, but to fpcak of the manner of par- 
 vcrofpar- taking; of the facri^ccs ; concerning which, we mufl obferve, that no 
 ^thJacL body partook of the hurnt -offerings^ becaufe they were entirely confnm- 
 fccs- ed by tire: and that in the other facrifices, the law declares what parts 
 of the victims belonged to the pricfts, and what parts belonged to thofe 
 who offered them ^. When the facrificcs were of the moft holy fort; 
 they were then always obliged to be eaten in the Holy place, that is, 
 within the courts of the temple, and no body was admitted to this re- 
 paft but Jews, and fuch only of them, as had con traded no legal impu- 
 rity. And as to the other facrificcs which were thought lefs holy, as 
 the pafchal lamb, it was fuflicient to eat them within the walls of Jeru- 
 falem, but no where elfe ^. 
 rh2 dtffc- But bcfidcs thefe facrificcs of animals, there were likewife, as has 
 rencebe- ^^cn faid, fomc oblatious among the Tews, which were made of bread, 
 jacrijice, wiuc, oil, and incenfc. And of thefe there were three forts ; namely. 
 and an o- t ^ ^^^ ^^ ^ctQ. ordinary or common , ll/y. fuch as were free ; and III/7, 
 
 hiition. n I J 
 
 fuch as were prejcnbed, 
 
 I. The ordinary oblations that were made among them, were i/?, of 
 a certain perfume called thnimiama, which was burnt every day upon the 
 altar of incenfe , and id'y, of the flicw-bread, which was offered new 
 every fabbath day, and the old taken av/ay and eaten by the pricfts. 
 
 II. The free oblations were either the fruits, 17?, of promifes, or, 
 idly, vows ; but the former did not fo flridly oblige, as the latter. 
 And of vows there were two forts 5 ( i ) the voiJi^ of confer at ion, when 
 they devoted any thing, either for a facrifice, or for the ufc of the tem- 
 ple, as wine, wood, fait, and the like; and (2.) the vow of engage- 
 ment, when perfons engaged themfelves to do fomething which was not 
 in it fclf unlav/ful, as. not to eat of fome particular meat, not to wear 
 lome particular habits, not to do fuch and liich innocent things, not to 
 drink wine, not to cut their hair, not to live longer in any houfe, and 
 fuch like. When they made a vow, they made ufc of thefe forms ; / 
 charge my felf vjith a burnt -offering, or / charge my felf with the 
 
 * N> m. xviii. "j 20. ^ Ma'mo-aidcs de rat'.on: facrifidorimi, cap. xi. n- 5. 
 
 price
 
 Chap. VII. the Holy Scriptures. i^i 
 
 ^rice of this animal, fir a burnt -offering. Befides which, they had hkc- 
 wife other fhorter forms j as tor example, when they devoted all they 
 had, they only faid, All I have Jhall beCorban, that is, I make a prefent 
 of it to God. For the word Corban fignifies a prefent, munus qnodcun- 
 que eft ex me, tibi f rodent ; which is the very fame thing, that St. Mark 
 lays of it% Corban (that is to fay, a gift) by '■juhatfoevtr thou might eft 
 be profited by me. The Thartfecs taught, that as foon as a man had 
 once faid this to his parents, as foon as he had pronounced the word 
 Corban, he thereby conlecrated all he had to God, and could not even re- 
 tain enough to fupport his father and mother : and therefore Jesus 
 Christ with reafon reproaches them, with having deftroyed by their 
 tradition, that commandment of the law, which enjoins children to ho- 
 nour their fathers and mothers. The law required an exad performance 
 of thefe vows, and the things which were thus given to God, were reck- 
 oned among things facred, which no body could alienate without facri- 
 ledgc. 
 
 WXdly. The prefcribed oblations, were either, \ft, the Firft fruits, or F..y7, 
 idly, the Tenths. fr-o^s. 
 
 I. All the Firftfiruits of both fruit and animals were due to God '\ 
 Among animals, the males only belonged to God, and they not only had 
 the liberty, but were even obliged to redeem them, in the cafe of men, 
 and unclean animals, which could not be offered up in facrifice to the 
 Lord. And as to fruits, they were forbidden to begin the harveft, till 
 they had offered up to God the Omer, that is, the new llieaf, the day ai 
 ter the great day of unleavened bread ; and were forbidden to bake any 
 bread made of new corn, till they had prefented the new loaves, on the day 
 of Tentecoft. Before the offering up of the firlVfruits, all was unclean, 
 after this oblation, all was holy. To which St. 'Paul alludes in the \ith. 
 chapter of his epiftle to the Romans S when he lays. If the firfl fruit be 
 holy, the lump is alfo holy. The law commands, fays 'Fhilo, that as oft 
 as the people make bread, they fliould lay afide the firft-fruits for the 
 priefts, and this keeps up religion in their hearts ; for when they accuftom 
 tliemfelves to lay afide Ibmething for God, they cannot eafily forget him. 
 
 ? ch. vii.ii. ^ Exod. xxii.29. ,« v. i5. 
 
 To
 
 1^2 An Introdudion to Book I. 
 
 To which Mahnoyiides adds, that he that cat of his fruits before he had 
 paid the tythe of it, was puniflied with fuddcn death. And as of fruits 
 and animals, fo hkcwilc of oil and wine, the firft-fruits of them were 
 paid to God ^. 
 re-iths ^^h' Besides firft-fruits ^ tlie Jews hkewifc paid the Tenths of all 
 
 the fruits of the earth. St. lerom in his Commentary upon the fifty 
 fourth chapter of Ezekiel, divides the tenths into four forts, Firftj fuch 
 as were paid to the Levites by the people, who were forbidden the eat- 
 ing any fruit before this tenth was paid, upon pain of death 5 Secondly y 
 llich as were paid by the Levites to the Vriefts 5 Thirdly, fuch as were re- 
 ferved for the banquets which were made within tiie verge of the tem- 
 ple, to which the 'Priefts and Levites were invited; and Fourthly^ 
 luch as were paid every three years, for the fupport of the poor. If a- 
 ny one had a mind to redeem the tythes he was to pay, he was obliged 
 to pay one fifth above their real value : and the tythes that belonged nei- 
 ther to the TrieftSy nor Levites, were carried to the temple of Jtrufalem^ 
 from all parts of the world, where any Jews were. But the diftant pro- 
 vinces converted it into money, which was fent to Jerufalerrf, and ap- 
 plied to the facrifices, and entertainments, at which the law required 
 gayety and joy. Jofephtis^ who relates this cuftom, calls this money, 
 confecrated. And we may fay, that it was either in order to fupport 
 this pious cuftom, or elfe in order to fubftitute a more necellary one in 
 . the room of this which was now no longer fo, that the apoftle took 
 care to fend alms to Jerufalem from all parts of the world. The ac- 
 count of it is in the firff epiflle to the Corinthians, where St. T^aul fays \ 
 Ncji) concerning the colle^ion for the faints, as I have given order to 
 the churches of Galatia, even fo do ye. Upon the firft day of the 
 li'eek, let every one of you lay by him in ftore, as God hath profpered 
 him, that there be no gatherings when I come. And vuhen I come, 
 vjhomfoever you fh all approve by your letters, them will I fend to brin^ 
 yoiir liberality unto Jerufalem. 
 
 ' Deut. xviii. t^. \ xvi. ij 5^ 3. 
 
 CHAP.
 
 Chap. VIII. the Holy Scriptures. j ^ ^ 
 
 CHAP. vill. 
 
 Of the Mimflers of the temple, the Pr'tefts, Levhes, Naza- 
 rites, RechabiteSj and Fioph(fts, 
 
 TH E Jews, in the eftablifhment of their rcpublick, had no other 
 king but God himfcif 5 and the place appointed for their facririces 
 and prayers, was at the fame time both the temple of their God, and 
 the palace of their Sovereign. And from hence comes all that pomp 
 and magnificence in their worfhip, that prodigious number of miniftcrs 
 officers, and guards j and that very exad order in their functions, which 
 was firft eftablifhed by Mofes^ and afterwards renewed by Tiavid with 
 yet greater fplendour. The tabernacle was the firft palace God had a- 
 mong the Hebrews, and to that the temple fucceeded 5 and the tribe of 
 Levi was chofen, if I may fo fpeak, to form his houfhold. And for 
 this reafon, it was difengaged from all other cares, and abfolutcly devo- The tnhe 
 ted to thefervice of the altar: but the honour of the pricfthood was re- "{^^^"'^ 
 ferved to the family of Aaron alone, and the reft of the tribe divided 'ilthJfcr- 
 only the inferior offices of the temple amonc them, So that all \\\z'^""'V^'^ 
 
 en n. • I t r • ■ r teviblc. 
 
 '-rrtejts were mdeed Levites, but all the Levites were not Triefts, 
 Kor were the Triejls and Levites the only facicd pciiojis among the 
 Jewsj and therefore in order to comprehend them all, I ftiail in this 
 chapter fpeak, I. of the Levites y II. of the Triejisy III. of the Officers of 
 the fynagogue, IV. of the NazariteSy V. of the Rechabites, VI. of the 
 Patriarchs j and VII. of the Prophets. 
 
 I. O F the Levites. But before I enter into a particular account of their 77^^///^- 
 fundlions, I fliall fay fomething, ift. of the cftates which God alligned/A'''''' '/ 
 them for their fubfiftence, in order to free them from the importunate vkcs. 
 cares of life, which might otherwife have diverted them from hisfervicc; 
 zdly, of their confecration ; idly, of their age, and then proceed to fay 
 fomething, ^thly, of their fundions; ^thly, of their number; othlj. of 
 
 X fuch
 
 I ^zj. An Introdu6lioii to Book L 
 
 liich of them as were Officers of the temple j and '7thl)\ of the Nethi^ 
 nims or their fcrvants. 
 
 \fl. Then, in the divillon of the land of promifc the Levites had 
 not their portion of itj there were only eight and forty cities with their 
 territories alligned them for the fupport of their cattel j and thirteen of 
 thcfe came to the fhare of xhcTrieJts. And thefe are all the pofTelTions 
 the Levites had; but to make them amends for that, the other tribes 
 paid them the tythc of all their eftates, and they paid the tenths of that to 
 the Triefts. And befides this, the Trtefis had Hkewife the firft-fruits, 
 and a confiderable part of the offerings that were made to God. All 
 which may be feen in the book of Numbers'^. 
 Theconfe- iMy. A s to the admittance of the Levites into the miniftry, birth a- 
 ZTlq-^ lone did not give it them ; they were likewife obliged to receive a fore 
 vices. of confccration. Take the Levites from among the children of Jfraely 
 fays God to MofeSy and cleanfe them. And thus Jhalt thou do unto 
 them, to cleanfe them 5 fpr inkle water of purifying upon them, and let 
 them fhave all their fie fh, and let them wafh their cloaths, and fo make 
 t hem fe Ives clean. Then let them take a young bullock, &c ^. 
 Hoe age of idly. N o R was any Levite permitted to exercife his fundion, till af- 
 fhe Le- ^gj. |^£ i^jj ferved a fort of novitiate for five years, in which he carefully 
 learned all that related to his miniftry. Maimonides, who gives us an ac- 
 count of this cuftom, thereby reconciles two places in Scripture, which 
 appear contrary to one another : for it is faid in the book of NumberSy 
 in one place ^ that the Levites were not admitted into the fervice of the 
 temple, till they were thirty years old, and in another ^ that they were 
 admitted at twenty-five. The laft of which two ages fhews the time 
 when they began their probation, and the other, the time when they be- 
 gan to exercife their fundions. So that the Levites were at the full 
 age of a man, when they were admitted into their office ; and at the age 
 of fifty, they were difcharged from it. But this Rabbin pretends, that 
 this difcharge was only granted in the wildernefs, becaufe the tabernacle 
 often changed place, and the removal of it being troublefome and labo- 
 rious, required young men to do it 5 and that when the tabernacle was 
 
 » ch. xviii. \ Num. viii. C, 7, 8. Ex. xxL^.ri-37. i iv. 3. * viii.' 24. 
 
 fixed.
 
 Chap. VIIL the Holy Scriptures. ttt 
 
 fijccdi afge was no difpenfation for the hevitcs^ to quit the cxcrcifc of 
 their offices. 
 
 ±th'y. As to their fiindionsj Mofes is very paiticuLu- in "iviii'^ ■^'^-^''"^■. 
 
 •^ /- 1 \ T ■ SO tions and 
 
 an account of what z^avi Le^tte was to cany, upon the removal of </.?/;.'■« »f 
 the tabernacle^; but thefe offices fubfifling no longer, after the con- ''^■''^■" 
 queft of the land of Canaan^ T^avtd eftablifhcd a new order amon^^ 
 the Levites y whereby fome were appointed to guard the o-atcs ^ 
 fome to fmg pfalms % and fome to guard the trcafures^; and he like- 
 wife divided them into different clafTes, of which Maimonide; reckons 
 twenty four ; and each of thefe were to ferve a whole week. The head 
 of each of thefe claflcs divided thofc who were under him into diifc- 
 rcnt families, and chofe out every day a certain number of them who 
 were to ferve for that day ; and the heads of thefe families affis^ned eve- 
 ry one his office. But the Le'vites were not permitted to do any thin-^ 
 that was to be done about the altar. 
 
 ^thly. The number of thefe Levites^ upon the account that was ta- ^'^^"^ 
 ken of thofe who were lo years of age, in Solomon's time, was ei^ht ^"^"^^^' 
 and thirty thoufand^i and from thence we may judge of the magnifi- 
 cence of the houfe of God, in which there were fo many officers. Of 
 is:hichy fays the Scripture, twenty and four thoufand ivere to Jet for-jjard 
 the work of tke houfe of the Lord-, and fix thoufand '•jjere officers and 
 judges. Moreover four thoufand were porter s, and four thoufnid prai. 
 fed the Lord with the tnflrumentSy and David divided them into cour- 
 fes^. To which the Scripture adds, For by the laft words of David, the 
 Levites were numbred from twenty years old and above: becaufe their 
 office was to wait on the fons of Aaron, for the fervice of the houfe 
 of the Lordy in the court Sy and in the chamber Sy and in the purifvm^ 
 of all holy things^ and the work of the fervice of the houfe of God; 
 both for the Jhew-bread^ and for the fine flower for meat-offering, and 
 for the unleavened cakeSy and for that which is baked in the pany and 
 for that which is fried y and for all manner of meafure and fi^c ; and 
 t^ ftand every morning to thank and praife the Lord, and likewife at 
 
 •» Num. iv. ^ I Cliron. k. i-j-iC. and c\\.\y.v\. = i Chron. xxv. '' i Qiron. i.\. 
 
 29. ' I Chron.xxiii. 3. [ UiJ-v. ^y<^,6. 
 
 X 2 
 
 even^
 
 1^(5 ^n IntroduOiion to Book L 
 
 (ven, and to ojf.r all the burnt -facr t fie es unto the Lardy in the fab- 
 baths y in the yie^sj -moons, and on the fet feafts, &:c\ And, 
 rhe offi- ttkly. The Gofpcl^ likewile tells us, that there \yc):c Officers in the 
 cersoffhe femplc : and the name Su Luke gives them^ fignifies Officers of war j fo 
 Z"I%err that \vc may on this account alfo look on the temple as a camp. Be- 
 junc'iiom. fij^.j fi^j. creneral officer, Maimonides reckons up fifteen fubalterns '^y 
 whofe bufincfs it was to give notice of the time for the folemnities, the 
 day and hour of the facrifices, and to fet the guard. Befidcs which, they 
 had likcwife the charge of the mufick, the inftruments, the table in 
 which every one's office was fet down according as it had fallen to him 
 by lot, the feals, the libations, the fick, the waters, the fhew-bread, the 
 perfumes, the oils, and the facerdotal habits. But to give the greater light 
 to ail this, I will repeat what Maimonides has faid of it, which will 
 make the reader more and more admire the magnificence of the houfe 
 of God. Every officer^ fays he, had under him fever al per fins, who 
 executed his orders in every thing that related to his charge. He for 
 example, who voas to mark the time^ caiifed the hours to be reckon.dy 
 and when that of the facrifice was come, either he or feme of his mtn 
 cried with a loud voice. To the Sacrifice ye Priests, to the 
 Tribune^ ye Levites, and to your ranks ye Israelites, and then 
 immediately every one prepared himfelf to fet about his duty. He^ 
 who had the care of the gates, ordered when they fiould be Jhut^ and 
 when opened'-, and the trumpets which gave notice that the ^ates were 
 going to be opened, could not found, till they had his orders. The of 
 ficcr of the guard took his rounds at night, and if he found any of 
 the Levites upon guard ajleep, he either caned them, or burnt his vefts. 
 The fuper-'mtendant of the mufick every day chofe the muficians, who 
 were to fing the hymns ^ and gave orders to the trumpets to give no- 
 tice of the facrifices. The mafters of the inftruments delivered them 
 .out to the Levites^ and appointed what infirtments foould every day 
 be ufed. And he who had the charge of the table, made the Triefts 
 draw lots, and affigned every one his office f. If the reader has a mind 
 
 » I Cphron. xxiii. 27, 28, 29, 3 O; 3 1 . ^ Lu. xxii. 52. ' 2rp«T»y«. d /» hh 
 
 ttct-ffe called ChzXiXn-Ch-yii. ^^Kupch jailer j. f I« Ch.lim, I^i/. 
 
 to 
 
 \
 
 Chapi VIIT. the Holy Scriptures^ jh^ 
 
 to fee more of this, I refer him to the book it Iclf j and flull only add 
 here, that there was another officer befides thefc, whole bufincfs it was 
 to take care of the Triejls that fell Tick, which often happened. For, as 
 they wore nothing but a fingle runic, and drank no wine, and were o- 
 bliged to go bare- foot in the temple, which was paved with marble, 
 they were very fubjea to the cholick. And for a more particular accounc 
 of tlie gates of the temple, the porters, and the officers, who had the care 
 of the wine, and fait, and oil- I refer the reader to my work upon 
 the temple of Jenifakm, wherein 1 treat at large of all thefe different 
 employments ^ But I muft not forget to oblerve here, that T)azid 
 chofe out two hundred and eighty eight Levites to be mailers of mu- 
 fick, and teach the others tofing^j fo that, as there were four and twen- 
 ty clafles of fmgers, each clafs had twelve mafters 5 and in their perfor- 
 mances, they mixed both voices and inftruments together. 
 
 {_lthly and laftly.] As the Tr'iefts had the Levites under them, fo had 
 the Levites alfo others under them, whofe bufinefs it was to carry the 
 water and wood, that was wanted in the temple. Jofina at tirll made 
 ufe of the Gtbeonttes ^ for this purpofc ; and afterwards other nations 
 were employed in it, and called Nethinims \ that is, perfons who had 
 given themfches up^ from the Hebrew Kathariy which /ignihes to 
 give. 
 
 [From the confideration of the Levites^ we proceed now. 
 
 11. To that of the Triejls, In which we fhall mention, i//. their or. 
 dcr, idly, their eledion, id'y. their manner of life, ^tbly. their laws^ 
 $thly, their fundlions ; 6thly. their habits, jthly. the confecration of the 
 High-priefts^ %thly. his fucceffion; and 9tkly. his habit.] 
 
 \fi. A s to the order that was obferved among the Vriejis^ it was ^ , 
 this. They were divided, as we have fcen, into four and twenty Qh{[cs^ej}MiLcd 
 each of which had its head, who was called, the Trince of the priifls.n"''"l^'^^ 
 Every week one of thefe clafles went up to Jerufale?n to perform the 
 offices of the Prieft-hood, and every fabbath-day, they fucceeded one an- 
 other, till they had all taken their turns : but on the folemn feafts, they 
 
 » DeTabern. 1. vii. c. 3. '' i Chron. xxv. 7. ' Jofh. ix. 3-27. ''Ezra 
 
 viii. 2Q. Sec D.' Tabern. 1. vii. c. 5. § 4. 
 
 all
 
 ^r^ y^« Introda61:ion ?o BookL 
 
 all alVcmblcd there to^^cthcr. The prince of each clafs appointed an en- 
 iire family every day to offer the facrifices, and at the clofe of the week, 
 they all joined together in ucrificing. And as each chfs had in it diffe- 
 rent famiUcs, and each family confifted of a great number of Triers, 
 they drew lots for the different offices which they were to perform. 
 And it was thus tliat the lot fell upon Zcchartas the father of John the 
 Ba')ti(ly to burn incenfe, when he went into the temple of the Lord\ 
 ,;^,;Vj 2^/y, From confidering their order , we proceed to confider the 
 of'thT' jj^ ^vhich the Triefts were chofcn , and the dcfeds which exclu- 
 ^"^^' ded them from the priefthood. Among the defects of body, which 
 rendered them unworthy of the facerdotal functions ^ , the Jews 
 reckon up fifty which are common to men and other animals, and 
 ninety which are peculiar to men alone ^. The Triefl, whole birth 
 was polluted with any prophancnefs , was cloathed in black, and 
 fcnt out without the verge of the Triefts-court j but he, who was 
 chofen by the judges appointed for that purpofe , was clothed in white, 
 and joined himfelf to the other Triejis. And I know not whether St. John 
 does not allude to this cuftom, when he fays. He that overcometh, the 
 fame (hall he clothed in white raiment ^ and I will not blot out his name 
 out of the book of life ^ . They, whofe birth was pure, but who had fome 
 defea of body, lived in thofe apartments of the temple, wherein the ftores 
 of wood were kept, and were obliged to fplit and prepare it, for keeping 
 up the fire of the altar. 
 
 3^/;, All the time the Triejls were performing their offices, both 
 j^r/fer" wine 'and women were forbid them ^ And they had no other food, 
 mannerof ^^^^ ^^^ ^^^ ^^ ^]^^ facrificcs, and the fhew-bread. They performed all 
 ^^'' their offices (landing f, and bare-foot, [ and with their heads covered s, and 
 
 feet wafhed ^^. ] ^ , r j 
 
 Uhly, The laws which God laid upon the Triejls are thefe, God faid 
 unto Aaron, "Do not drink wine nor ftrong drink, thou nor thy fons with 
 thee, when ye go into the Tabernacle of the congregation left ye die '\ 
 The Triefts Jhall not be defiled for the dead among his people, but for 
 
 «Lu.i.9. t Lev. xxi. 1^-24. ^ DeTabern.lib.iii. c. 9.§ 3. dRev.iii.5. 
 
 c Ex. xix. 15. Lev. x. 8- 1 1 . i Mam. de ratlone ademdi tempi c v. ^ Lev. x. 6 
 
 xxi 10. »» Exod XXX. 19. ! Lev. x. 8,9. 
 
 his
 
 Chap. YllL the Holy Scriptures. itg 
 
 bis kin^. They JJoall not take a -cjife that is a '•jjhore or propLunc, mi. 
 thcr JJjall they take a \nomanpiit a'-^- ay from her husbr.nd b. The daugh- 
 ter of any Triefi, if fie prophane her f If Ly playing the iz-hore, fie^rc- 
 phaneth her fat her ^ Jhe Jhall be burnt 'iz'ith fire ". 
 
 Sth/y, As to the fundions ofthcTriefis, their bufineG was to keep up 
 the fire upon the altar of burnt-offerings, that it might never <^o out '^ ; 
 to guard the facrcd veflels 5 to offer the facrificcs ; to wafli the viclims ; 
 to make the afperfions whether of blood or water, upon the perlbns of- 
 fering, the victims, or the book of the law ; to burn the inccnfe upon the 
 altar ^ j to drefs the lamps 5 to put the new flicw-bread upon the table, and 
 to take away the old. And to them only it belonged to catch the blood of 
 the viduiis, and fprinkle it upon the altar ^ . Such as were of the laccr- 
 dotal race, and were excluded from the pricflhood, on account of any de- 
 fed, had the care of cleaning the wood, which was burnt upon the al- 
 tar : for they were very nice in choofing it, and thought it unlawful 10 
 ufe any there, which was rotten, or worm-eaten. All the offices jufl: now 
 mentioned, were in common to the Triefis and High-priefis j but befidcs 
 them there was a particular one annexed to the latter dignity only, and 
 that was, that the High-priefi alone went into the Holy of Holies once 
 a year on the day of expiation, and he alone could offer up the (acrifice, 
 which was then prefcribed both for his own fuis, and thofe of ail the 
 people. 
 
 6thlyy As to the names and forms of the faccrdotal habits, we find them 
 in Exodus ^ and Leviticus h. Thofe that were common to all the Triefis^ 
 were ( i/?, ) linnen drawers ; ( zdly, ) the li7inen robe which was fo flrait 
 that it had no fold in it; ( ^dly,) the girdle i and {\thly,) the Tiara^ 
 which was a lort of bonnet or turban, made of feveral rolls of linnen cloth 
 twifted round about the head. The Vulgate calls them njittas tineas ' ; 
 and we have given the figure of them in the pidurc of the High-priefi, 
 C whom we come next to confidcr. 3 
 
 « Lev. xxi. 1,2. ^ Ibid. V. 7. f Uui. v. 9. «* Lev. iv. 5, 6, 7. Maimon. de rati- 
 
 one Sacrific. c. v. n. 7. * This luas the fir fl hufnefs of the day. DeTab. 1. \ii . c (^. § 2, 5. 
 
 i Ihid. §5. Ex. XXX. 7. 2 Chron. xxvi. 16-1^. t ch. .xxviii. .'' ch. viii. [ Ez.ck. xiiv. 1 8.
 
 j^o Jn Introdudion to Book I. 
 
 The\\\g\i. jthly, A L L the Triefts had over them an High-prieft, whofe habits 
 P"^^- were different from theirs, and who was confecrated with fome particular 
 ceremonies. At the time of his confecration they pour'd a precious oil 
 upon his forehead \ and this undion was made in the form of the Greek 
 letter X. Maimonides tells us that this was not obferved in the fecond 
 temple, and that the High-prieft was then no otherwife confecrated, than 
 by the' pontifical habits, which he wore. But when it was obferved, it 
 was done in fuch plenty, that we are not to wonder, if the holy oil, 
 which was poured upon his forehead, ran down on all fides upon the beard 
 of the High-prieft ', to which the Tfalmift ^ refers, when fpeaking of a 
 precious perfume, he compares it with that, which was ufed at Aaron:% 
 confecration. 
 rhefuc %thly. The high-priefthood, as to its fucceflion, defcended by inheri- 
 cffton to ^^^^^^^ and belonged to the eldefl. In its firfl inflitution, it was for life ; 
 ^pvi^t but from the time that the Jews became fubjed to the Greeks and Ro- 
 ^''°'^- mans, the duration of this venerable office depended upon the will of the 
 princes or governours. And under the Aftnonean princes there was ano- 
 ther confiderable alteration made in this office. It then went out of the 
 family of Aaroriy and palling into that of Judas Maccabem, came into 
 a private Levitical family : as appears from the catalogue which Jofephus 
 has given us of the High-priefts ^. There could not be t^o High-priefis 
 at once : but they chofe a fort of vicar-general, who fupplicd their places 
 in their abfence, and had the precedence before all other Triefts The 
 Hebrews gave him the name of Sagan, and he fate at the right hand 
 of the High'prieft. And therefore fome think xh^tCaiaphas was High- 
 prieft, and Annas his Sagan, and that that is the rcafon why Jesus 
 Christ was brought before them both ^ . 
 rheK:rh- 9^Hyy ^s to the habits peculiar to the High-prieft , the firft we fhall 
 priejls'la- fpcak of, is that which the Hebre'ju text calls Mehtl. The Greek inter- 
 ^''' pretcrs have once rendered it by '^hjSjj'p/i; ^ which fignifies a garment that 
 
 reaches down to the feet ; and this is the word which Jofephus alfo makes 
 ufe of. But as the fame Greek interpreters fometimes render .it by 
 
 » Lev. xxi. lo. »> Pfal. cxxxiii. 2. " See De Tab. I. vii. c. 5. § 7. :* Luk. iii. 2. 
 
 \ Ex. xxviii. 4. The Evglijb tran/Iators call it The robe. 
 
 •Other
 
 -ft ICC
 
 Chap. VIIL the Holy Scriptures. i6i 
 
 other words than nn>l-n^->^^, I am of opinion that the Me/JI w^s not fo lon^ : 
 it might be a Oiortcr fort of garment. 
 
 Upom the border of this garment, whatever it was, there were, inilcad 
 of a fringe, feventy two golden bells, and as many pomegranates : and 
 if then, this garment had reached down to the ground, it would not on- 
 ly have hid the tunic, or linen alb, which the Htgh-prieft wore under it, 
 and which he had in common with the other Tru^s , but thefe pome- 
 granates and bells would like wife have loft their found. And therefore 
 the Mehil may be ffid to have been called 7^5^'^;;=, becaufe it came down 
 almoft to the feet, as you fee in the plate annexed. The colour of it 
 was purple; and under it was the tunic or linnen alb \ which was com- 
 mon to all the Triefts. This linnen was very fine and twifted 5 fo that 
 the tunic was not woven clofe, but open : and there was raifcd-work, 
 and hollows, and figures in it ; which may be feen in the figure, by the 
 bottom of this robe, which is not covered by the Mehil ; and its extre- 
 mities, as they are there (hewn to do, reached down to the ground. 
 
 {zdly.) And befidesthis, the High-prieft wore another lort of gar- 
 ment, which is like a waftcoat without fleeves, and which is by the He- 
 brews called an Ephod, and by the Latins, Superhurm rale, becaufe it was 
 faftened upon the flioulders. ( And they likewife gave the name oiEjhod 
 to another garment fomerhing like this, which laymen were permitted to 
 wear, as appears from David's being faid to have been dreflcd in a Itnnen 
 Ephod^.) Upon each fhoulder he had alfo a pretious ftone, in which 
 were engraven the names of the children of Ifrad : in that on the rii;ht 
 fhoulder were the names of the fix eldcft, and in that on the left, thofc 
 of the fix youngeft. And he had upon his breaft a fquare pi^cc ot ftufFs 
 of the dimenfions of the Hebre'UJ Zereth, that is, half a cubit, which is 
 10 inches of French meafure, as we fhall hereafter flicw. The Ilebrciis 
 call it Hofchen, that is, the breaji-plate, becaufe it was worn upon the 
 breaft; but the Greeks call it Koytov, and the Latins from them ratiniale, 
 and from thefe latter comes the French term, ratiohal. The Greek 
 word may be tranflated by this Latin one, but I think it woulJ be better 
 rendered oraciilum, becaufe this was as it were the oracle, by which God 
 
 « Eng. a broidered coat. ^ 2 Sam. vi. i^.. c Exxxviii. 15-30. 
 
 Y gave
 
 i^i An Introduclion to Book I. 
 
 gave his anfwers : for the High-prieft, when he would confult God on any 
 occafion, put on this ornament upon his breaft, and God anfwered him 
 in the manner we are going to relate. There were upon the breaft plate 
 twelve pretious flones, upon which were likcwife engraven the names of the 
 twelve fons oi Jacob : and upon it were alfo the Urim and Thummim. The 
 firfl: of thefe words ( as has been already obferved ) fignifies light, or know- 
 lidge, and the other truth, oiperfe^'wn\ and xX\zJe-JJS pretend that they 
 were iwofacredJignSy by which God made known his will : and when they 
 ceafed to appear, it was no longer known what they were. All that is cer- 
 tain, concerning this opinion is, that the word Urim fignifies light; and per- 
 haps it was fo called, becaufe thefe pretious ftones fhined with an extraordi- 
 nary and miraculous fire. So that the Urim and Thummim were fomething 
 more than barely two words engraven on the breaft-plate ; and indeed we 
 often find in Scripture that God was confulted by Urim \ 
 
 ( s^/y. ) And laftly, the High-pneft wore Hkewife a plate of gold upon 
 his fore-head, on which were engraven thefe two words Codefih la Je- 
 hovah, that is, Holy to the Lord. It was tied with a purple or blue rib- 
 bon to his tiara, which was made of linnen, like thofe of the other Triefts, 
 and was only diflinguifh'd from them by this plate and ribbon. I have 
 engraven it according to the opinion of Braunius^ who has written a ve- 
 ry curious treatife upon the faccrdotal habits of the Jews. And the rea- 
 der need only compare the figure of it, with what is commanded con- 
 cerning it in the 28th chapter of Exodus , in order to convince himfelf, 
 that the defcription which this author gives of it, is agreeable to the Scrip- 
 ture. But it is not fo as to the figure A, which we find in the French 
 edition oijofepkus \ we there fee no notice taken of either of the ribbons, 
 by which the Scripture exprefly fays this plate was tied to xhe High-priejl's 
 bonnet : and I leave the reader to judge which of the two defcriptions is 
 moft probable. The French tranflatour has alfo put three rows of hen- 
 bane buds to the tiara itfelf, whereas Joftphus puts them upon the plate, 
 in the manner that I have engraved it and its ribbons feparately, at the 
 letter B. 
 'ne offi- in. Next to the Triefis and Levites, the Officers of the Synagogue 
 <ersofthe ou[;ht to find a place in this chapter. They were in fome fort facred per- 
 
 Jjnagogue. ^ >■ k ^ t 
 
 » Deuc.xx i i. 8. Num. xxvii. 21. i Sam. xxviii. C. 
 
 fons.
 
 Chap. VIII. the Holy Scriptures. i5:> 
 
 fons, fince they had the fupcrintcndcncy of thofe places, which were 
 fct apart for prayer and inftrudion. They were of fcveral forts 5 fomc of 
 them being Trefidents, whom the Greeks call Trinces of the Synagogue, 
 and the Hebrews^ Heads of the Corgregation ^ Thefe were men advan- 
 ced in age, men of letters and underftanding, and of known probity The 
 Hebrews call them Hacamim, that is, Sages or wife-men ; and their au- 
 thority was confiderablc. They were judges of pecuniary matters, ot 
 thefts, damages, and fuch like ; and St. Taiil doubtlefs alludes to them in 
 thefixth chapter of his/r/? cpiftle to the Corinthians, when he reproa- 
 ches the Chrillians with carrying their dilferenccs before the tribmials of 
 the Gentiles, as if they had had no pcribns among them, who were ca- 
 pable of judging them. Is it fo, fays he, that there is not a wifcman 
 among you ? no not one that foall be able to judge between his brethrin'^ ? 
 And thefe had like wife the power of puni filing thoic, whom they indit- 
 ed to be rebellious againft the law 5 and from hence it is, that our Lord 
 forewarns liis difciples, that they jhould be fcourged in the fyna^ogues^. 
 Befides M\\^'iz prefid.nts, 01 princes of the fynagogue^ there was like wife 
 in every fynagogue a fort of Minifer, who read the prayers, directed the 
 reading of the law, and preached, and was called Chafam, that is, an In- 
 fpeEior or Bifhop ^. And to this minifter were joined other officers, who 
 had the care of the poor, and colleded the alms ; and thefe were called 
 Tarnafm, that is, Tajlors, and Re6fors. As to the reading of the law in 
 the fynagogues, it was always done in Hebrew ^ and this made it neccf- 
 fary, as foon as that language ceafed to be their mother-tongue, to cfta- 
 blifh an interpreter, whom the Jews call Targinnifta. And by this 
 means the dodor who explained the law in Hebrew, came to ha\e an in- 
 
 » Thefe are in the New Teftanmit called ^fAi'o-s/yatyayo*, or Rulers of die ()nagogue. Mar. v. 24, 
 Lu. viii. 41. "^ -u. 5:. ^ Mat. X. 17. d He that read the prayers and gave the 
 
 hlejjing in the fynagogues, 'was according to D> Prideaux a different off cer front r/;? Chazan, and 
 iL-as called Sheliach Zibbor.or the angcl of the cliurch, from ii'hence it is, that the hiP.wps are called 
 { Rcv.i. ) angels of the churches. The Cha;,an according to him, ijas an tiferior officer, ivhofc hu- 
 fnefs teas to take care of the books, and other utcnfles, a fort of deacon, Juch as the Parnafim are 
 here f aid to be. Ajid to fuch a 0720 'who is called a minifter, our Saviour gave the books, luhcn he 
 had done reading in the fynagogue, Lu. iv. 20. Connec. P.i. B.6. Under the yar 444.. p. 307, 30<). 
 o/?/:;eFol.Edit. " Of the manner of readmg the Scripture in the fynagogues. See Prid. Con. 
 
 P. i. B. 6. Under the year 444. p. 306. of the Fol. Edit. 
 
 ^ 2 terprctcr
 
 iices. 
 
 1 6^ jin Introdudion to BookL 
 
 tcrprctcr always by him, in whofe ears he foftly whifpered what he faid, 
 and this interpreter repeated aloud to the people what had been thus whif- 
 pered to him. This Light foot plainly proves in h.\sHor£Talmudica, and 
 this Jesus Christ had in view, when he laid to his difciples, IVhat 
 ye hear in the ear, that proclaim ye upon the hoitfe-tops'^. But the fyna- 
 gogucs were not only places fet apart for prayer ; they were alfo fchools, 
 where the young were taught. The Sages (for fo the matters were called) 
 fat upon benches, and the young men fat at their feet ; which is the 
 rcafon why St. ^atil fays, he learned the law at the feet of Gamaliel'^, 
 Though fome pretend, that the apoftle there only means, that he was 
 brought up in Gamaliel's houfe. To all which, we muft, in order to 
 give a thorough knowledge of all the facred perfons among the Jews, 
 here add an account of fuch as diftinguifhed themfelves from the people, 
 by the holinefs of their lives. And fuch were, 
 Naza- IV. The Nazarites , or as fome call them Nazareans -^ which 
 
 is an Hebrew word, 2ii\^{\2,m^cs feparated, God himfelf is the author of 
 this kind of life ^ From the moment that they devoted themfelves to 
 it, they abflained from all forts of liquors that could intoxicate, and never 
 cut their hair afterwards, till the day that their vow ended. And of thefe 
 there were two forts, iji. Nazarites by birth, as were Sampforij and 
 John the Baptift--, and idly. Nazarites by vow and engagement. The 
 latter followed this kind of life only for a time, after which they cut 
 off their hair at the door of the tabernacle. Maimonides obferves ^^ that 
 there were fome times fome zealous perfons, who voluntarily defrayed the ex- 
 pences which were neceffary for cutting off the hair of one or more Naza- 
 rites, after they had offered the neceffary facrifices, when the time of their 
 vows was expired. Which may ferve to explain that paflage in the z\fi 
 chapter of the lyiEis, which fome perfons mifunderfland, in thinking 
 that St. 7aul is there fpoken of, as having made a vow to become a Na- 
 zarite. But the true fenfe of the chapter, is this : the apoftles advife 
 St. ^Faul to bear the neceffary expences of four Nazarites^ in order to 
 remove the opinion the people had received of him, that he defpifed the law 
 
 • Mat. X, 27. '' A6t. xxii. 3. « I» the fixth chapter 0/ Numbers, you have an account 
 
 cf the qualijicat'wm of th Nazarites, and their aujierities. t In f^'i treatife of the NaZareate. 
 
 Of
 
 Chap. VIII. the Holy Scriptures. j^- 
 
 of Mofes. Now they that bore thcfc cxpences were obliged to purify 
 theaifelves. And therefore SuTaul appointed a day, whereon he would 
 (after the time of the vow was part) pay the money that was neceffary 
 to buy the vidims that were to be offered up on this occafionj in or- 
 der thereby to undeceive the Jews, concerning the reports that had been 
 fpread about him^, 
 
 V. The Rechabites, like t\\c Nazarites, feparated themfelves from Recha- 
 the refl: of the Jews, in order to lead a more holy Jife^ Jereiniah dc- ^'''^' 
 fcribes the life and cuftoms of the Rechabttes in the thirty fifth chapter 
 of his prophecy, thus ; / fet, fays he, before the fons of the koufe of 
 the Reckabites, pots full of vjine and cups, and I f aid, 'Drink ye '-j: inc. 
 But they faid, JVe -iiiill drink no wine, for Jonadab the fan of Re- 
 chab our father commanded us faying, ye foall drink no ^^'ine, neither 
 ye nor your fons for ever. Neither fiall ye build h on f, nor fe-^' feed ^ 
 nor plant vineyard, nor have any^. This Rechab, the father of Jo?ia- 
 dab lived under Jehu King of Ifrael, in the time of the prophet ^///^^ a 
 Thefe Rechabites lived in tents, and flourifhed about an hundred and 
 fourfcore years. But after the captivity, they were difperfed, unlcls the 
 Effenes, of whom we fhall fpeak hereafter, fucceeded them. It is cer- 
 tain that they followed the fame kind of life. 
 
 VI. Among the number of facred perfons we may likewife put the Parr,-. 
 patriarchs. Such were Adam, Noah, Abraham, and the reff, 'ixwzz they ^^^clis. 
 did the offices of Triefts, offered facrifices, and taught religion at home 
 and abroad, in proportion to the light they received from God. 
 
 VII. Laflly. The Trophetszt^ alfo of this number, and were railed up in Propicts 
 an extraordinary manner for the performance of the moft holy fundions. 
 They were at firfl called Seers, they difcover'd future things, they deda. 
 
 » Kot that this isfi to be underftood ( luith Petit ) as to imply that St. Paul had no zv^- ut>on 
 himjelf, it is to me very evident from Ads xviii. i8. that he had a vow upo7t hiwfelf {•which he 
 made at Cenchrea, and therefore fhaved himfelf there, by loay of imtiation mto it, as aU thofe 
 'Who made voivs, or 'were Nazarites, did:, ) as vjell as affifled the others in defraying the cxpences of 
 their vows. De Tabern. 1. vii. c. 3. § 2. ^ ^he Rechabites manner of hving -was not a 
 
 matter of religion, but a mere civil ordinance grounded upon a national cuflom. Tloey -were Ke- 
 nites, or Midianites, -who ufed to live in tents, as the Arabians /?/// do. Hab. iii. 7, McdeV ivorks, 
 p. 127. iy'5'^*7- f 2 Kings X.I J. 
 
 red
 
 j4n Introdudlion to Book I* 
 
 red the will of God, and fpoke to both kiugs and people, with a furpri- 
 zing confidence, and freedom. 'Prophecy was not always annexed to 
 the'^pricft-iiood, there were prophets of all the tribes, and fometimes even 
 among the Gentiles ^5 and the office of a Trophet was not only to fore- 
 tell what fhould afterwards eome to pafs, it was their bufmcfs likewife to 
 inftriicl the people, and they interpreted the law of God; in fo much that 
 the word Trophet fometimes ftgnifies, an Interpreter, or Teacker. 
 
 After the 'Patriarchs, who were themfelves firft endowed with the gift 
 of Prophecy, Mofts holds the firft place among the Prophets : the fpirit 
 with which he was tilled, palled upon the feventy judges which he chofe by 
 God's command, and they became Prophets themfelves. And Sigonms be- 
 lieves, that from the time of Samuel, there was a body of Prophets, fo that 
 there were communities of them in all fucceeding ages, and in every city. 
 ^^z^««^/'s reputation drew to him a great number of perfons, in order to be 
 his difciplcs, and feveral of them had the fpirit of prophecy ; and from him 
 to Malachiwho lived under T>arius^ at the time of the rebuilding of the 
 temple, there was an uninterrupted fucceifion of Prophets among the 
 Tews. Thefe were thofe colleges of the prophets^ of whom Samttel fpake, 
 when he faid to Satd, After that, thou foalt come to the hill of God, 
 rj^here is the garrifon of the Philifiines, and it floall come to pafs when 
 thou art come thither to the city, that thou Jhalt meet a company of 
 prophets coming down from the high-place with a pfaltery, and a tabrety 
 and a pipe, and a harp before them, and they [hall prophecy \ And ac- 
 cordingly the Scripture adds, When they came thither to the hill, bihold 
 a company of prophets met him "". And that the number of the prophets 
 was not diminifhed in the time of Elijah, appears from hence, that Eli- 
 jha having followed him to Jordan, when he was going to leave the world, 
 fifty men of the fons of the prophets went and flood to view afar off ^, 
 As to the manner in which the//(?<^r<?-u^.$-confulted God, it was various; 
 fometimes they came to the mercy-feat, and God fpake to them from be- 
 tween the cherubims. I will commune with thee, fays God to MofeSy 
 from above the ynercy-feat, from between the two cherubims, which are 
 upon the ark of the teftimony, of all things which I (hall give thee in 
 covimandment unto the children ^/Krael ^. And for this reafon that part 
 * Num. xi. ^ I Sam. x. ^. <= verf. x. * 2 Kings ii. 7. 5 Exod. xxv. 22. 
 
 of
 
 Chap. IX. the Holy Scriptures. i^j 
 
 of the temple, in which the ark was placed, was called the Oracle Some 
 times the Tro^hets or Triejls dilcovcrcd to them the divine commands- 
 and Unm and Thummim were, as we have feen, a fort of oracle. And 
 befides all thefe, God often fpoke to his people in mvik-rious dreams and 
 often made ufe of the miniflry of angels, to make known his will to 
 mankind. 
 
 CHAP. IX. 
 
 Of the Jewl/h DoBors, Se&s, and Schifms. 
 
 'TT^HIS chapter is a continuation of the former. After facrcd pcr- 
 JL fons, it is but juft that we fliould fpeak of thofe, who were pcr- 
 fons of diftindion among the Jews. And fuch were their dodors, the 
 leaders of the famous feds of the Tharifees and Sadducees, and kftJy 
 thofe whom they looked on as fchifmaticks. 
 
 As for the T)ocfors, they did not appear among the Jews, till after r>7?a5, 
 prophecy ceafed : and at firft they had no diftinguifliing title \ It was ^"" f 
 not till towards the birth of Jesus Christ, that^thcy gave their learned I'^i^f. 
 men, and even their princes too, who valued themfelves upon their know- 
 ledge of the law, the quality of Rabban 5 and Buxtorf fays, that tlicy 
 reckon up but feven Rabbantm, that is, perfons who bore the title of 
 Rabban, in all. Afterwards, the learned men among them took the ti- 
 tle of Rabbi, Both thefe words come from Rab , which lignifics imilti- 
 
 * They among them, -xho profefcd their tradtthttary learning, from the time of the men of the great 
 fynagogue (i.e. from Simon the Juft, about -^00 ) ears before Chr:ft) to the publifjing of the Mi/h- 
 nah, (i.e. about ^o years after Chrifl ) -were called Tzm\m; they, out of -whofe doctrines and tra- 
 ditions the Miflinah was compofed, are called the MiHinical Doiiors ; they ijbo Irvcd from the pub- 
 lifhing of the Mifhnah to the publijhing the Babylonilli 'J'almud, 'v:cre called Amoraim ^ and tixy 
 out ofniihofe doSirines and traditions the Gemara 'was compofed, are the Ge narical Dolors: andfr 
 about 100 years after the publiJJjing the Talmud, (i.e. t:ll about A.D.600.) they ijerc called Scb- 
 uraim, and after that Geonim. Prid.Con. P. i. R 5. under the year 446. Fol. Ed. p. 252. 
 
 plicitv
 
 1(58 Jn Introduction to Book I. 
 
 plicity or augmentation j and the titles both of Rabban formetly, and of 
 Rdbii or Rabbin afterwards, were given to fuch as either had eminent 
 qualities, or were men in dignity , or men of an extenfive knowledge. 
 And thefc Rabbins among the Jews, were remarkable for having a good 
 opinion of themfelves j they made no difficulty of exalting themfelves 
 above the reft of mankind, not excepting kings, nor even the high-prieft : 
 for, fay they, JVhen a wife man dies, it is difficult to find another to 
 fucceed him \ but 'ujhen a king dies, the firft Ifraelite you m?et is capa- 
 bl'j of filling his place 5 and there -^-as n.ver any high-pri.ft, but ijijhat 
 eafily found a fuccejfour. 
 The ori- J^ great while before the birth of Jesus Christ, they gave learned men 
 /p/^r^ the title of Sopherlm, from the Hebrew ^aphar, which jfignifies, to reckon^ 
 tionofthe ^^ ^^ extdain, and this name was common to all men of letters. This is 
 SrL. what the Greeks tranflate, by Grammarians and T>o^ors of law j and the 
 Latins by Scrib.s, and the Learned in the law, or Lawyers ^ And in 
 this (enfe the word fcribe fignifies quite another thing than a writer, it 
 is taken for the mafters or interpreters of the law. And indeed their pro- 
 felllon was that of explaining the Scripture ; of reading it in the fyna- 
 i^o^uesi of preferving the purity of the text? of refolving all difficulties 
 that prefent themfelves, whether in the books of Mofes, or in the Pro- 
 phets \ and of keeping the genealogies of the tribes, efpecially that of the 
 royal family. In a word, if the Trophets were the interpreters of the 
 will of God, the Scribes were the interpreters of the different fenfes of 
 the law, or rather of the dift^rent laws : for the Jews diftinguifh between 
 that which Mofes wrote with his own hand, and that which he delive- 
 red njiva voce -, which having been firfl received by Jofioiia and the An- 
 cients, palled from them to the Trophets, and from the Trophets to the 
 Scribes. The firft Scribes were the Triefts ; God himfelf charged them 
 with this employment. The Lord faid unto Aaron, T>o not drink wine 
 nor pong drink, thou, nor thy fons with thee, when ye go into the ta~ 
 kmacU of the congregation, left ye die, that ye may pit difference be- 
 tween holy and unholy, and between clan and unclean, and that ye may 
 t^ach the children of Ifrael all the ftatut-.s which the Lord hath fpo- 
 kenrmto them, by the hand of Mofes ^. Jofephus like wife teftifies, that 
 
 \ ■ t Legii periti. See Luke vi'. 36. Vulg. '■' Lev. x. 9, 10, 11. 
 
 God
 
 Chap. IX. the Holy Scriptures. i ^^ 
 
 God was not content with barely publidiing his law once, but that he 
 likewife requires his people, to leave all their work every week, in order to 
 aflemble together, and hear his holy law read, and thereby inftrucl themlelves 
 perfedly in it. And ^hilo makes the fame reflexion. It is^ lays he, 
 the cuftom of our nation to apply themfelves, every Sabbath-day , to the 
 ftudy of vjtfdom^ and to hear with attention the publick lectures that a 
 do5ior gives them about it. This cuftom fill continues ajHong us^ and 
 cur fynagogucs are nothing elfe but fhoolsy '•ji'herein virtue is taught 
 the myftiries of religion are explained, and vice is reproved. 
 
 As to the number of the Scribes, when T>avid took an account of the 
 Levites, he chofe out fix thoufandoi them, whom he made Scribes, or luJ- 
 ges *. And I have already laid, as to the rife of them, that the end of the 
 Prophets among the Jews was the beginning of the Scribes, that \s, that the 
 latter rofe up after the captivity, about the time of the laft 'Tropiets, when 
 the Triefts being more intent upon politicks than religion, left the care 
 of ftudying and explaining the Scripture to fome learned men. This was 
 the origin of the Scribes; and the name is no Icfs ancient than the thin«^ 
 For Ezra, who lived in the time of Haggai, Zechariah, and Malachi 
 is called a ready Scribe ^ ; and in the firll book of Efa'ras^ he is called 
 a reader of the laiu, dpayvcop^i; tS vofJLs ^ ; and it is therefore certain 
 that the origin of the Scribes is as early as the time ot Ezra. 
 
 The moft f^mows T)o^ors, the Jews ever had, were Hi/lel, 2ndSha?n- Tee fa- 
 mat. They were of two different perfwafions, and the fchools are divi "'""^ ^'^ 
 ded between their difciples ; and the Talmud never fails of mentioning ^r,iovg Tbe 
 their opinions. St. Jerome thinks, that thefe two party-leaders, were not -^^'^^" 
 a great deal older than Jesus Christ '^ j and adds, that the name of Hil- 
 lel, rignifies prophane, and that of Shammai, a deftroycr, and th:t they 
 are fo called bccaufe both one and the other, by their interpretations and 
 refinements, both prophaned and deftroyed the law of God. The lear- 
 ning of the Rabbins is entirely confined to the fludy of the text of the 
 Bible, which they call Micrah -, to the knowledge of traditions, which 
 they call Mifchnah j and to the fearch after allegories, which they call 
 
 » Chron. xxiii 4. b Ezra vii. G. <= Efd. viii. 8. ^ De^n Prideaux makes thm to 
 
 have fouriped in thejear 37, before Chriji. See Co;;;/ Pa. B. 8. uT:der that year. 
 
 Mtdr, 
 
 ■as.
 
 170 An Introduclion to BookL 
 
 Afidrar, frcym the Hebrew darafih^ to ft arch, or to rake into ; and to 
 this Jesus Christ alludes when he fays, 7e fearch the Scriptures, becaufe 
 m them ye think ye have eternal life, and they are they --juhtch tefttff 
 of me ^. And that nothing may be omitted on this fubjecl, I fhall add, 
 that the Jews call thofe of their Rabbins, who enter further than others 
 into the fenfc and myfteries of Scripture, x^dagici 5 which comes from 
 the word nagad, which fignifies to relate, or to explain, or [he-ji'. In 
 Exodus ^ God commands the fathers to (loe-jn their children the wonders 
 they had Iccn; and the word in the Hebrew is Higadta, ye fhall fhe'-jL!,^^, 
 and from thence comes the term Adagici. 
 
 The quality of T>oBor was no difpenfation from manual labour ; and 
 from thence comes that famous faying of Gamaliel, which we find in the 
 book called 'P/Vy^f v^^W^, that is, Capitida patrum, ot aColleEiion of the' 
 fentcnces of the fathers 5 The krwjoledge of the I a-J:; jointly ijuith a trade, 
 is a fine thing y 'H'hen they are both joined together they divert from 
 (In ; but ftiidy iZ!ithout manual labour does not laft long, and is often an 
 occafion of fin. And we are not therefore to wonder, that St. Taul, 
 who was the difciplc of Gamaliel, fhonld underftand how to make tents, 
 and fhould choofe to fupport himfelf by the labour of his hands, rather than: 
 be b^irdenfome '^. A Icholar is called in Hebrew Talmud j and when a 
 Talmud became advanced in his ftudies, the Rabbin then ajfociated him 
 to himfelf, almoft in the fame manner as Alofes did Jojhua ^. Which 
 6rft degree of honour was conferred upon him by the impofition of hands, 
 and the Rabbin when he put his hands upon his h^ad, faid, / lay mine 
 hands upon yon. The next degree of honour wa^ that of Rabbin, which was 
 given, when the AJfociate had gained the art of teaching, and this ufually 
 iwellcd the minds of thofe who were honoured with it with great vanity. 
 The Rabbtns, as Jesus Christ often reproaches them, loved the 
 upper moft places ^- , and in their fchools their difciples fate at their feet f. 
 We come now to the different Secfs among the Jews. In the time of 
 rheorigvi ^\^^ Trophets nothing is faid, either of feds or herefies. But afterwards 
 
 andepo- ^ ^ l- i t u j 
 
 chaofthe fcveral religious parties were formed among them 5 wnicli broached par- 
 jev^ilb jjcular opinions of their own, and maintained both erroneous and corrupt 
 
 Jeits. 
 
 » J0.V.50. VuJgate. b Ejc, xiii. 8. « I ThelT. ii. 6, 9. t Num. xxvii. 18.-25, 
 
 « Mat. xxiii. C. Luke xi. 4^. i See A6ts. xxii. 3. 
 
 ones.
 
 Chap. IX. the Holy Scriptures. 1 7 1 
 
 ones. And the triie reafon of this, we have in Ctinact'ts'. In thofe hap 
 py times, fays this Author, vjherebi the prophets Itiedy -jjho by the con. 
 verfe they had ivith God^ learned his li'ill immediately from himfelf^ 
 there could no difputes arife about religion. The authority of their pro. 
 phets '-jvas fo well eftablijhedy that it 'H'ould haie immediately decided 
 all difficult qttcftions, and put an end to all difputes. i^nd if any ont 
 fhotild have refnfcd to have fubmitted to it, he could have had no ex- 
 Cttfe either from his ignorayice or his vuant of capacity j it viould have 
 been a declared revolt , and he muft have abandoned his religion, and 
 embraced idolatry. There vcas no medium, he mufl cither have ob.yed 
 the prophets, or have no longer acknowledged that Cod who inftir.d 
 them, ' But when thefe prophets difappeared, that fovereigri authority 
 ceafed ', then every one gave him f If the liberty of reafoniyig, enquiring, 
 and difputing ; and by this means they wandered in the ways of vatn 
 curiofity, and fell into darjznefs. So that thefe endlcfs difputes about 
 the Scripture, were the eff^e^s of the corruption of latter ages, when 
 the Jews began to degenerate, 
 
 I. T H E moft ancient Scd among the Jews, was that of the Sadducees j Sadjjccs, 
 which took its name from Sadoc, who was the founder of it. They 
 denied that lupream providence which dircds all things j they taught that 
 the knowledge of God was bounded 5 they denied the rcfurreclion, and 
 the immortality of the foul j and would not admit of any fpiritual lub- 
 ftance. It is not known when this fed began 5 but it is certain, it could 
 not be, till after the times of the Trophets. The common opinion is, 
 that Sadoc, the dikiple of Antigonus Socho, did not li\'c till after the 
 time of t^Alexander the Great 5 but neverthelcfs this fed was the mofl 
 ancient one among the Jews. And tho' their opinions concerning the 
 nature of God, and the immortality of the foul, fccm to favour a cor- 
 ruption of manners, yet were they very cxacl in the obfavance of the 
 law, and faid, that God was fo auguft a mafter, that he dcfcrvcd to be 
 ferved difmtereftedly, and without any view to a reward. They acknow- 
 ledged no books of Scripture to be canonical, but only the books of Mo- 
 fes. The fdence of thefe books concerning a future ftate, fccmed to 
 favour their opinions 5 and it is very probable, that the true reafon why 
 they rejeded the other books of Scripture, was becaufe they could not cn- 
 
 Z i terrain
 
 ,y2 ^n Introdudion to Book I. 
 
 terrain thofc opinions, if they once admitted them to be canonical -, in as 
 much as the Trophets contradid them in every article. This Jnttgonus 
 Socko, whofe difciple Sadoc was , lived according to the Jewifh calcula- 
 tion, about three hundred years before the birth of Jesus Christ ^ This 
 Dodlor had often inculcated into his difciples, that they ought not to be 
 like flaves, who only fcrve their matters for the fake of a reward; but do 
 you, fays he to them, obey God difmtereftedly, and have always a refped- 
 ful fear of him : And this maxim, it's faid, gave birth to the errors we are 
 fpcaking of. Sadoc and Baithus the difciples of Anttgonus inferred from 
 hence, that there was no reward to be expeded in another life, that the 
 foul dies, and that the body will not rife again. But thefe errors neither 
 excluded the Sadduce^s from the converfation of the Jews, nor from the 
 temple, nor from offices, nor ( as appears from the ads of it ) even from 
 the Sanhedrim ; becaufe it was the cuftom of the Jews to admit any body 
 among them, who was wiUing to fubmit to the law of Mofes, 
 
 2. The fed of t\\zTharifees was not fo antient ; but it made more noife. It 
 Pharifecs. derived its name from the Hebrew word Thar as ^ which itgnifies, tofeparate-^ 
 becaufe the prevailing paiTion, or rather ambition of this icGt, was to di- 
 flinguifh it felf, and Jlparate it felf from the people, by a great outward 
 fliew of fandity. Their adherence to the law was extreamly exad, and 
 for fear of violating theleaft precept of it, they fcrupuloufly obferved eve- 
 ry thing that had the leaft relation to it, tho' the law had neither com- 
 manded nor forbidden it 5 and in this manner, they extended the obli- 
 gation of paying tythe, even to the fmalleft herbs, as Jesus Christ re- 
 proaches them ^. And from thence arofe an infinite number of vain ob- 
 fervances which they called traditions , and which rather corrupted the 
 law, than tended to the obfervation of it. And this extravagant exadnefs 
 Jnfpired them with an infupportable pride 5 and in order to gain the more 
 veneration and cftcem, they prayed in publick places, and wrote their mor- 
 tifications upon their meagre countenances 5 but at the bottom, this afFed- 
 ed piety was only a fnare laid for the weaknefs of widows, wliofe hou- 
 fts they devoured '. Jofephus ^ mentions this fed in the reign of Jona- 
 
 » Dean Pridcaux places the rife of this fe&, A. 2^3. before Chriji; and thinks it wofi prohahle 
 that a dijfolutenef of manners gave rife to it, and not the reafonings of Sadoc upon the do&rines of 
 Ancigonus. See Conit. P. 2. B. i. under the year 263. and Part 2. B. 5. under the year 107. 
 «>Mat. xxiii.23. * Mat.xxiii. i+. t Antiquities. 
 
 than^ 
 
 I
 
 Chap. IX. the Holy Scriptures. j^^ 
 
 tkan, one of the Afmonean princes an hundred and forty years before 
 J Esus C HR 1ST, which was the time when it had mofl power. Their 
 manner of hving was fimple, mortified, and very far from the plea- 
 fures of Ufe. They valued themfclves upon their dodrine and Icarnin- 
 and from thence it is, that the ApoftJe fpeaks of this fed, as of the mort 
 knowing and the/r/V7^y? religious fed among the ]c\vs\Jofefhts^ fpeaks 
 thus of them : The Pharifces make profejjton of being wjlru^ed m all 
 the particulars vf the law. Thetr life is auftcre, they abhor effeminacy 
 and pleafures, they believe in a fate, and attribute all things to it 
 but neverthelefs acknowledge the freedom of man. They ttach that 
 Cod will one day judge all men, and punijh or reward them accordng 
 to their merits-, they maintain that fouls are immortal', and that i;i 
 the other world^ fame will be fhut up in an eternal prifon, and others 
 fint back into the world, with this difference, that thofe of good ?n en 
 Jhall re-enter into the bodies of men, and thofe of wicked men into 
 the bodies of be aft s : which is exa^ly the famous tranfmigration of -'Py- 
 thagoras. The greateft part of the Tharifees were Scribed; which word 
 iignifies, as we have already obferved, a man learned in the law, be his 
 fed what it will 5 whereas, the word Thar if ee, implies that he has cm- 
 braced fome particular manner of life. 
 
 Both thefe feds of the Tharifees and Sadducees, were as has been 
 faid, older than Jesus Christ; and Jofephus^ obfervcs of them, 
 that the common people were mofl attached to the Than fees, and that 
 people of diftindion had moft regard for the Sadducees. John, one of the 
 Jfmonean Princes, enraged at the too great po\\'er of the Tharifees, \\\ 
 order to humble them, condemned all their traditions, of which they 
 could not prove Mofes to have been the author; and forbad their Jayinn- 
 any ftrefs upon fuch, declaring himfclf hkewife for the Sadducees at the 
 fame time. But the refentment of the Tharifes at this ufagc, was cx- 
 treamly great ; and being fupported by king T>emetrius, they made war 
 upon John, and took from him the countries of Moah and Gilead. 
 After his death, Qiieen Alexandra favoured them, and re-elbbliHied their 
 laws, which made them the more haughty, and they committed many 
 
 » A£ls xxvi. 5. .* Warf of the jews, B.ii. ch. 12. ' Antiq. lib. xiii.c 18. cum.feq. 
 
 dif.
 
 lyA >/^/ Introdu6lion fo Book I. 
 
 difvxKlcrs ui the kingdom, down to the reigns of Hyrcanus and Ariftd- 
 bidns, one of whom embraced the fed of the Thanf.es, and the other 
 that of the S adduce es. 
 Hcrodi- ?. S T. Ep.phamus reckons among the Jewifli feds, that of the Her$- 
 ^' dianSy which is mentioned in the Gofpel^ : and the common opinion is, 
 that they were a feci of men, who looked on Herod the great as the 
 proniiflcd Mtffiah. But it is more probable that the word Herodians, fig- 
 niiics no more than the domefticks of Herod, To which it may be ad- 
 ded, that this Prince having been looked on by a part of the nation, as 
 an ulurper of the throne, the other party which was in his interefts, are 
 called the Herodians '\ 
 Flcmero- 4. The fame father fpeaks of CQii^m Hemerobapt iff s, that is, men who 
 bapafls. jj^fi^e^ themfelves every day out of devotion, and of the Nazareans. 
 Nszarc- yhcfe latter are the fame as the Chriftians, St. Jerome quotes a Gofpel of 
 the Nazareans written in Hebrew ; and it is well known, that the name 
 of Chriftians was firft given in K^nt'ioch^, and that the Jews called the 
 difciplcs of our Lord Jesus Christ Nazareans, by way of infult 
 and contempt, bccaufe they thought that Jesus Christ was born 
 in the little town of Nazareth , and it was under the name of the Na- 
 zareans, that they made imprecations againft the Chriftians in their fy- 
 nagogues three times a day. 
 EiTenes. 5. B u T the fed of theEffenes, was according iojofphus, one of the 
 moft confiderable feels they had. I take their name to be the fame with 
 that of the Haffideans, which ftgnifies, pous, or holy ; and that this 
 name was given to thofe who joined themfelves to Judas Maccabeus 5 
 if it may be allowed that they were the firft Effenes. This led began 
 
 • Matt.xxii. Kj. ^ By -what is jaid(^ ths Herodians m the Goffeh they fee?n plainly to have 
 been a feEl dif^htgfrom the refi in fame points of their lana and reli^on. And thefe Jeem to be, ift. 
 Their thinkmg it la'wful to fubmit to the dotninion of the Romans, -Jihi^h the Pharifees inferred to 
 be u?:laufulfrom Deut. xvii. 15. Thou mayft not fet a ftranger over thee which is not thy bro- 
 ther. A?id 2dly, i« thinking it lawful to join -witio the Romans in many of their heathen ujages. 
 Both which tenets Herod the great received and praSiifed, and the V{txo<M2ini probably received from 
 him. The latter tenet -was 'what our Saviour calls the leaven of Herod; and on the account of the 
 formsr, vie fee the Herodians came -xith the Pharifees, to ask our bleffed Saviour that captious que- 
 fiiony Wlieiher it were lawful to give tribute to Gxfar ? (Matt. xiii. i5. ) that they might accufe 
 hpn of being CxfarV enemy f he ds7iied it. Pnd. Con. P. li- B. 5. Under the year 107. = Ad. 
 
 With
 
 Chap. IX. the Holy Scriptures, I7^ 
 
 \yith thofe who followed this great man into the dcfcrts, that they mi-ht 
 there be at perfed liberty to obfervc the law. Their manner' of Hfc 
 exaaiy refembles that of our monaflicks, and it is by fomc thou-ht, that 
 thefc were the firft Chriaians who were called monks. The Efe^es were 
 fo prepofleflcd in favour of their exercifes, that thinkhig them more 
 lioly than the facrifices themfelves, they never went to the temple cither 
 to pray or facrifice : and it is for this reafon that JofepLus reckons them 
 among the feels. It is furprizing that the Scriptures make no mention 
 of thefe ; but "Philo and Jofephus often fpeak of them, and perhaps it 
 may be a pleafure to the reader, to fee the pictures they draw of them. 
 Jofephus in his Second Book of the Wars of theje'u:s\ fpcaks of them 
 thus : The Ejfenes, fays he, never marry, and have no children but 
 fuch as they adopt-, they defpife riches, and never refide in cities. 
 They never change their foes or cloaths, but '-jshen neccfhy frees them 
 to It', they apply themfehes to no trade, but put all 'they have in 
 common "^ith their brethren, fo that the poor find a certain and ready 
 affiftance among them. They bath every day in cold water, and are ex- 
 tremely religious. They keep a profound filence at their r.pafts -, and a. 
 man muft be of an eftablifoed continence, in ord.r to be admitted a- 
 mcng them -, and though he be fo, yet they always engage thofe whom 
 they receive, by the moft folemn oaths, to firve God, to keep the faith, 
 and to praBife juftice. They who fall into any confider able fault, are 
 expelled their fociety. They are extremely fevere in thiir judgment s^ 
 and defpife punifimcnts, and death. They think that the fouls of good 
 7nen go mto the fortunate ifiands^ and that thofe of the wicked are 
 fout up in fibterraneous places. 
 
 The fame author adds in the Eighteenth Book of his Antiquilies -, tlut 
 the Effenes refr every thiyig to God-, that, they believe in the immor- 
 tality of the fouli that, they forbid the making any prefents in the tem- 
 ple, or offering facrifice with the people ^ out of a perfuafion that their 
 manner of life is purer than facrifices , that, their manners are holy ^ 
 that, they apply themfehes to agriculture-, that, all their goods are in 
 €ommon 3 that, they have neither wives nor frvants 5 that^ they choof^ 
 
 * ch.xJi.
 
 ij<5 An Introdudlion to Book I. 
 
 out the moft hc7ieft mm among them to make priejis cf; and that, their 
 habits are funple, but neat. 
 
 Tlniy kacw xhc^c E Irenes, and fpcaks of them at large in \i\.sHiftory, 
 They are, (ays he, a very fingu'ar, and the moft fiirprizing p.ople in 
 the "jDorld. They kno-'ju not the ufc of mcny, cr of grofs pleafures. 
 They have no vjivcs, and yet find a continual fupport and mcreafe 
 in the %wnbers of thofe vjho join them. Their fociety is chiefly 
 increafcd by finch., as being gro'jun "jjeary ofi the "Ji'orld, are as it iz-ere, 
 thro-jin into this port by the vi'aves of fiortune. So that this natioUy 
 rjiherein no one is born^ does yet cent inue for thottfiands ofi ages, which 
 IS a'mjft incredible. A diftafi of Ufie is the firuitfitd fiad, by which 
 they are multiplied. 
 J,/ thf But no body has written more largely of the Effencs^ than Thih. 
 
 tf:^'^''^''^ In Syria, fays he, and in Talefline which the Tews poOefs, are found E[- 
 2 h? good ~ ' J J J ^ -> . 
 
 rururuly lencs, whofie name fignifies Holy, and who defitrve fio fine a name by 
 *-'■-• their admirable piety. They worfijip God, not by offering up animals 
 in fiacrifice to him, but by fim^ifiy'mg their own fioiils. Their number 
 is above fiour thoufiand. They dwell only in the country, and fly all re- 
 fidence in cities, fior fiear they Jhould be corrupted by the vices which 
 ufiually infieEi thofe places. They employ themfielves either in agriculture., 
 or in the moft pacifick arts. They have neither gold r.or filver, and 
 dont love vaft and extenfive eftates. Riches little afftcl them^ they 
 fieek fior nothing but barely neceffarics. No workman among them 
 makes fiwords, or any fiorts of arms ; they even negU B commerce^ and 
 make no ufie ofi ftaves ; they are all firee, and fiave one another. 'Phi- 
 lofiophy does not fiuit their taft, religion is all their ftudy 5 and they have 
 no other morality, but the exact praBice ofi the laws ofi their nation* 
 Every fiabbath-day they ftudy them in a particular manner ., inftruEi one 
 another in all virtues ., and their only rule is to love God, virtue, and 
 men. And that they do love God, is vifiible, becaufie they keep a perpe- 
 tud continence, don't fiwear, never tell a lie, and believe God to be fio 
 far firom being the author of evil, as to be the fioiirce ofi all good. 
 Their love of virtue alfio appears, in the contempt they have fior money, 
 glory., and pleafiures : and they need no other proofi ofi the love they have 
 for one another, than the union m which they live. They have the fame 
 
 houfieSy
 
 Chap. IX. the Holy Scriptures. i-^ 
 
 hoi^fes, thejdme prov'tfions, tke fame drefs, the fame tables. They h axe 
 their gains in common, dividj tke care of the fck amorg them, ar.d 
 honour the old men as their fathers ^. 
 
 Lastly, Jofphm^ reckons among the Jcwi'h Icds , that of judaso/ 
 Judas of Galilee, The account he gives of the opinions of thi^ great ^-•''^"• 
 man, and the rife of his fed, is this. After ArcheUus had been font in- 
 to banifiiment, Jtidea was reduced by the Romans to the ftatx; of a 
 province^ and forced to pay thcni tribute. But Judas a native of Ca- 
 mala a city in GaulonittSy exhorted the people to ihake off this yoke, tel- 
 ling them, that tribute was a fhameful badge of flavery j and fevcral, 
 hearkening to his dikourfes, and thinking that they could not ferve God 
 and obey the Romans too, revolted. This the Jews were the more ca- 
 Jily perfwaded to, becaufe it was the general opinion among them, that 
 it was fliameful for them to pay tribute unto a foreign people : and they 
 abominated the Tublicans, who had the care of receiving the taxes and 
 tributes. And indeed, God himfelf forbids them to choofe a foreigner 
 for their king, and direcls them to choofe one of their own nation ^. 
 So that an averfion to the Roman dominion was natural to all the 
 Jews ; but they whofe zeal lead them to join Jiid.is, and form a parti- 
 cular feci, valued themfelves upon their holinefs and jufticc, becaufe 
 they w^ould not acknowledge any other fovercign but God, and rather 
 than fubmit to the dominion of man, and give him the title of Lord, 
 would choofe, as Jofpkus fays, to fubjed themfelves and tlieir dcarcft 
 friends and relations to any torments, or even to death it felf. 
 
 I am of opinion, that Judas'^ feclarifts are the fame with the Z:a- 
 lots, which are fo famous in the Jewifh hiftory. They were called The 
 juft', and they who asked Jesus Christ the qucflion, whether it was 
 lawful to give tribute to Cefir, pretended to be of this feci : qi:i fe juflcs 
 dicebant'^, which we ought not to tranflate, 'nho figned tU?nf hrs to 
 be good men, but 'who feigned themfelves to be THii just. ]y.^\js Christ 
 was accufed of hindering the people from paying tribute to the Remans, 
 and confequently of being one of thcfe Juft. And I dont doubt but 
 
 » See Prid. Con. P.ii. B. 5. under the year 107. ' Aiit'iq, lib. 18. f DcJt. x\ii. 15". 
 
 * Luk. XX. 20. Vul^. 
 
 A a that
 
 178 
 
 An Introdndion U Book I.' 
 
 tans^ 
 
 th:it it is in this fenfe, tliat Ttlate'% wife calls him Juft, whenfhe fays to 
 her husband concerning him, Have thou nothing to do'-Jiith that ]u{\. man^. 
 
 From the SeBarifts, we now in the laft place proceed to the Schtf- 
 niatickSj among the Jews. 
 Samari- T H E modern Jews give the name of Minnim to all hereticks 
 in general, but cfpecially to the Chriftians. Formerly they looked 
 on the Samar'itans as the firft hereticks , and the rife of them was 
 this. Jeroboam having , as has been faid , revolted from Rehoboam 
 the Ion of Solomon , retired into the tribe of Ephrainij of which he 
 was i and having caufcd a general infurredion, he formed them into a 
 kingdom, and poileffed himfelf of it. And leaft the peoples going up 
 to Jeriifakm to facrifice in the temple, fhould caufe them to return to 
 their obedience to Rehoboam, he caufed two golden calves to be made, 
 one at ^an, and the other at Bethel, to be the Gods of his new fub- 
 je6ls ^ 5 fo that the revolt was at the fame time a religious fchifm. The 
 Ifraelites ( for fo the ten tribes were from this time called, whilft they 
 who continued in their obedience to Rehoboam were called Jews ) the 
 Ifraelites, I fay, were Schifmaticks and idolaters at the fame time. The 
 Jews in dcrifion called them Ephraimites from the tribe of Ephraim, to 
 which Jeroboam belonged j and they were alfo called Samaritans, from 
 the mountain and city of Samaria. In the time of the firft temple Sa- 
 maria was the name of the city only j but afterwards it extended it fclf 
 to all the country, of which Skhem, otherwife called NeapoliSy ws$ 
 the capital. 
 
 This city was, in the reign of Hezekiah King of Judah, taken by 
 Shalmanezcr^ and the ten tribes were carried into captivity. Some 
 years after, Efarhaddon fent the Ctitheans to fupply the place qf the 
 Jews, and to inhabit Samaria. And thefe people who knew not the 
 true God, were punilhed for their idolatry with lions, who made a flrange 
 ravage among them. For this reafon Efarhaddon fent them fome of 
 thofe priefts who had been carried into captivity, to inftrud them, and 
 teach them the worQiip of the true God. But tliey did not embrace k 
 with purity, but mixed the remains of paganifm with their religion. Ne- 
 Verthelefs^ when Manajfes the fon of Jaddm the high-prieft of the Jews, 
 
 ! Matt.xxvii. 15^. ^ j Kings xii. 28. 
 
 liad
 
 Chap. IX. i^^^ Holy Scriptures. i^p 
 
 had built the temple of Genzim, the Samaritans then retained their 
 old fuperftitions no longer, but always contended, that their temple 
 was more holy than that of Jerufalem ; inferring from the ark's 
 having been a long time at Shiioh near Ephrahn, that the worfliip of 
 God had rather begun in their country than in Jerufalem. Of all the 
 canonical books, they received only the five books of Mofes. They had 
 no commerce with the Jews, but the hatred on both fides was fo great, 
 that the Jews were forbidden to eat or drink with a Samaritan, And 
 from hence comes the Samaritan woman's furprize at feeing ]esus Christ 
 who was a Jew, ask drink of her''. There is a Rabbin who carries the 
 matter fo far as to fay, that it was as great a fin to cat bread with a Sa- 
 maritaUf as to eat fwines flcfh 5 and that the Samaritans can neither 
 become profelytes, nor confcqucntly have any part in the refurrcclion of 
 the dead '\ Neighbourhood and the difference of religion was what 
 raifcd this envenomed hatred j as we daily fee, that no enmities have 
 more fatal efFeds, than thofe which arife between the nearefl: relations, 
 when a difference in religion or interefts divides them : as long as they 
 continue in the fame neighbourhood, nothing is to be expected but per- 
 petual quarrels and wars. Travellours tell us, that there are yet remain- 
 ing fome of thefe Samaritans, who dwell in the city of Sic/jcm, near 
 mount Gerizim, 
 
 I reckon the fecond Jewifh Schifm, to be that of the Jews of ALx- je--s of 
 andria, who contrary to the exprefs command that God had given, not '^'^■^'^"- 
 to facrifice any where but at Jerufalem, offered facrifices in the temple ''"'^' 
 which Onias built in Egypt. Except in this, they had the fame faith 
 with the other Jews, nay, and had even a great refped for the temple 
 of Jerufalem, which they acknowledged to be the capital of the Jew ilh 
 nation, as may be feen in Thilo. 
 
 A third fed of ]Q\vi'^Schifmaticks were the HelLn'iflJewss and they j^ -^ .- 
 likewife came from Alexandria, for it was there that tlie famous Greek >-wy 
 tranflation of the Bible was made. From the time that the Hebrew lan- 
 guage, in which the facred books were written, ceafed to be the mother- 
 tongue of the Jews, there was a fchifm among them. There were fome, 
 befides thefe in Alexandria, who made ulc of this vcrfon in the lyna- 
 
 » John iv. 9. ^ See Prid. Con. P. i. B. 6. Upider the year 409. 
 
 A a i gogues j
 
 i8o \An Introdudion to Book I. 
 
 i!;o-^ucs ; and they were by way of contempt called Hellenifts or Gre. 
 ^ciztrs, by thofc who read the Hebrew Bible in their fynagogues. This 
 was all the difference that there was between them 5 but indeed it was 
 enough. For the Jews had an utter averfion to the Greek learning j and 
 the Rabbins fay, that it is as accurfed a thing for a parent to teach a 
 child Greek, as to bring up a fwine. And we fee in the A^s^, that 
 the Hebrews, and the Hellenifts could not agree, even after they had 
 embraced the Chridian Faith ; for, that the Greeks of whom St. Luke 
 fpcaks, could be no others than the Hellenift-JewSy appears from hence, 
 that no Greek idolaters were yet converted. The difputes between the 
 Hebre-Ji and Hell nift ]c\js went fo far at laft, that fome of theEmperours 
 were forced to make ufe of their authority to appeafe them. The two 
 parties pleaded their caufe before them, and the reader may fee in the ci- 
 vil law, what was determined upon it. 
 Carreans, As for the fchifm of the CarreanSy it confifted in rejedling the oral 
 or Carra- j^^^ ^^ traditions, and in adhering only to the letter of the Scripture, 
 The text of the Scripture is called in Hebrew Micra, from Kara^ to 
 read j and from hence comes the name of the CaneanSy who adhered 
 only to the text of the Scripture, and were therefore looked on as per- 
 nicious hereticks. The Jews call them Manferim, that is, illegitimate -, 
 and the Carreans as much hate the traditionary Jews, whom they call 
 Rabanites. What gave birth to this fchifm, was the compofing of the 
 Ta'.mitd. As this book contains all the traditions, they who difliked the 
 traditions, rejeded it. There are a great number of thefe Carreans in 
 the eaft, to this very day. They could not be mentioned in Scripture, 
 becaufe this fchifm had not its rife till after the Talmud was compofed : 
 but neverthelefs they may be comprehended under the general name of 
 SadduceeSj who were avowed enemies to traditions ^ 
 
 * ch. vi. I. "^ See Prid. Con. P. ii. B. 5. Under the year loyl 
 
 i^it 
 
 C H A P,
 
 Chap. X. the Holy Scriptures. 1 8 
 
 c H A P. X. 
 
 The JeivtJJj confejjion of Faith. Some particular ohfervances 
 
 m their religion, 
 
 NOTHING more facilitates the undcrftanding of an author, tli.in 
 the knowing what ends he propofed to himfelf in writing ; and 
 we can never well underftand what thefe views were, iinlefs we know 
 what were the difpofuions, fentiments, and cufloms of thofe, for whom 
 he wrote. For an author always adapts his difcourle to all thefe things . 
 he either touches upon them tranfiently, or he maintains them, or he 
 refutes them. And from hence it is eafy to perceive, how ufcful it 
 is, in order to underftand the Gofpcl and apoftolical epiftlcs, ro know 
 what where the opinions and ufages of the Jews, at the time when 
 the authors of the New Tcftament wrote. Cy Jewifh opinions , I 
 dent mean tiie precepts and dodrine of the law , but certain tradi- 
 tions, which they pretend were left them by their fithcrs , which arc 
 now found in the Talrrmd, and which, the Jews, who are ftrict adherers 
 to their cuftoms and ceremonies, do yet obfcrve to this day. 
 
 The confelFiori of faith, which contains thc(e traditions, confifts of 
 thirteen articles, but they are not all equally ancient. The ninth, which 
 declares that the law of Mofes cannot be abolifficd by any other law^ 
 was evidently drawn up againft the chriftian religion. This confcjflion 
 of faith, as reprefented by Buxtorf in his trcatife de SynagOga Jiuiaica) 
 is as follows. 
 
 I. 
 
 I" firmly believe, that God, blefted be his name for ever, is the Oea- 
 tour, and the malkr of all things 5 and that every tiling was, is, and 
 will be made, for him alone, 
 
 3^1
 
 1 82 jin Introdudlion tf^ Bookl, 
 
 2. 
 
 I firmly believe, that this Creatour of all things, blefled be his name 
 for ever, is one, by an unity peculiar to himfelf, and that he alone has 
 ibccn, is, and will be our God. 
 
 3. 
 I firmly believe, that this Creatour, blefled be his name for ever, is not 
 corporeal, nor can in any manner whatfoever be conceived to be corpo- 
 real, and that there is nothing in the world that is like him. 
 
 4. 
 I firmly believe, that the Creatour, blefled be his name for ever, is the 
 beginning and end of all things. 
 
 5. 
 I firmly believe, that the Creatour, blefled be his holy name for ever, 
 ought alone to be worfliipped, exclufive of any other being. 
 
 6. 
 
 1 firmly believe, that all the words of the prophets are true. 
 
 7. 
 I firmly believe, that all the prophecies of Mofes our matter ( God refl: 
 his foul in peace ) are true, and that he is the father of all the SageSy 
 whether they went before or came after him. 
 
 8. 
 1 firmly believe, that the law which we have now in our hands was 
 given by Mofes, God reft his foul in peace. 
 
 I firmly believe, that this law will never be changed, and that the 
 Creatour, blefled be his holy name, will never give another. 
 
 10.
 
 Chap.^ X. the Holy Scriptures^ 183 
 
 10. 
 
 I firmly believe, that the Crcatour, blcflcd be his holy name, knows all 
 the adions and all the thoughts of men, as it is faid, he hath formed 
 the hearts of all men, and ts not ignorant of any of their 'liorks ^. 
 
 IT. 
 
 I firmly believe, that the flipreme Crcatour rewards thofc who keep 
 his law, and punifhes thofe who break it. 
 
 12. 
 
 I firmly believe, that the Meffiah muft come, and though his coming 
 be delayed, I will always exped it, till he does appear. 
 
 13. 
 I firmly believe, that the dead will rife at the time appointed by the 
 Creatour, whofe name be blelTcd, and his glory magnified throughout all 
 ages, to all eternity. 
 
 The Jews were fo ftriclly attached to the worfhip of the true God,, 
 long before the birth of Jesus Christ, that no remains of their 
 former inclination to idolatry, was obferved in them '' ; and therefore 
 neither Jesus Christ nor his apoftles caft any reproaches upon 
 them on that account. But becaufe they received feveral other doc- 
 trines, which it is of fome importance to know, befides thofc contained 
 in thefe thirteen articles, I fhall therefore give an accoimt of them, be- 
 ginning with that which relates to the birth of man. 
 
 The Rabbins acknowledge that there is in man a fund of corniprion: 
 and the Talmud fpeaks of original fin, thus ; We ought not to be furpri- 
 zed^ that the (in of Eve and Adam "sjas fo deeply engranjen^ and that 
 
 * PfaJ. xx'xiii. 15. "^ The true reafon, nuhy the ye--jjs vsere fo frone to idolatry before the 
 
 Babylonifli captivity, and fo cautioufy, 71 ay, fupcrfitioufy fixed againft it ever after that captivity, 
 plainly appears to he this, that they had th; lavu, ayid the prophets rend to them every vjcek, in 
 their fynagogues after the captivity, ivhich they had not before : for they had no fjnagoguct till after 
 it. Prid. Con. P. i. B. 6. Under the year 444. p. 308^ 309 of the Vol. Editian. 
 
 9^
 
 j34. An Introduclion to Book L 
 
 it '■jsas as it i^ere fialed "ji'ith the kind's Jignet, that it rmghi be thereby 
 tranfmitted to all their poller ity ; it 'Was iecaufe all things were fin' Jhed 
 the day that Adam w^y created, and he was the pjrfe^ion and coyifum- 
 rn.'ition of the world-, fo that when he finned, all the world firmed with 
 him. JVe partake of his fin, and fioare in the pintfihment of it, but not 
 in the fins of his defendants^ 
 
 The Rabbins teach, that the wounds which were made in man by 
 fm, will be cured by the Meffiah 5 but they Tay there will be two Mef- 
 fi.ihs, one of which fhall be put to death, and the other fhail appear 
 with i^lorv. As to the time of his coming, they acknowledge that their 
 fathers believed that the fpace which the world was to laft was fix thou- 
 fand years i that of thefe, God appointed two thoufand for the law of 
 nature, two thoufand for the law of Mofes , and two thoufand for the 
 Meffiah', and that according to this account, t\\c Meffiah muft have come 
 much about the fame time that Jesus Christ was born and died : but, 
 fay they, the iniquities of men which are increaied in infinitum , have 
 obliged God to let a great part of this laft two thoufand years pafs away, 
 before the coming of the Mefiiah. And they forbid the maiung of any 
 computation of the years of his coming. Moreover, the grofs and car- 
 nal Jews look on the MefiJah as a conqueror who muft fubdue all the 
 earth, make them mafters of it, and heap all good things upon them ; 
 and think his reign will be a reign of pleafure, and good chear. 
 
 The Jews hate all the reft of mankind ; they even think themfelves 
 obliged to kill them , unlefs they fubmit to the precepts given to Noah ; 
 and no body is with them their neighbour, but an Ifraelite. And what 
 praifes foevcr they may give to the law of Mofes, yet they think it law- 
 ful for them to break it, to fave their lives. They feldom make ufe of 
 the name of God in their oaths, when they do, it makes them inviolable ; 
 but when they fwear by the creatures, they do not look on thofe as fa- 
 cred J nor do they make any fcruple of breaking them : and this gave oc- 
 cafion to JEsus Christ and his Apoftles to forbid the ufe of all forts of 
 oaths ^, in order thereby to corred that horrid abufeof oaths which was 
 common among the Jews, when the name of God was not in them. 
 
 » Matt. V. 
 
 The
 
 Chap. X. the Holy Scriptures. j 3 
 
 I 0^ 
 
 The Jews arc pcrfvvadcd, that they fliaJJ none of them be cxcluclcd out of 
 a future ftate, that is, that they Hiall all have all forts of good thin-s 
 heaped upon them in it 5 but that they who fliall have committed any 
 great crime, fhali be puniihed for it, either in this world, or that to come. 
 They have a fort of penitential canons, which fhew the punifliments tliat 
 ought to be inflicled upon fuincrs, when they come to confefs their lins. 
 Which confellion is obligatory among them, and may be found amonc; 
 the ceremonies of the ]ln-ofFering. He who offered it, confeficd his \\n 
 and charged the vidim with it. They acknowledge that there is a place 
 appointed for the purification of fouls after death, and they formerly of- 
 fered facrihces for them, but at prefent they content themfelves \\ith bare- 
 ly praying for them. They diftinguifli between two forts of llns, one of 
 which will be pardoned in the other world, and the other is unpardon- 
 able. And Jofephiis tells us, that the Tharifces held a very lingular opi- 
 nion upon this fubjed. They taught that the fouls of good men when 
 they go out of one body, enter into another ; but that thofe of the wick- 
 ed are condemned to eternal punifliments. And thus Herod the tetrarcb 
 who was prepoffeflcd with this opinion, thought that the foul of John 
 the Bapijl, whom he had killed, was entered into J esus Christ '. 
 The modern Jews pretend to difcover whatioul every man has in his bodv, 
 by the firft letters of his name. As for inftance, they think that the ioul 
 of Adam palTed into the body of 'David, and muft come into that of the 
 MeJJlahy becaufe the firft letters of thefe three names make that of yldarn. 
 
 O N E of the principal ufages among the Jews is , the exticam care 
 they take to avoid all uncleanneflcs. There arc an inhnite number of 
 thefe uncleanncftes, either fet down in the law, or cftabliOied by tradition ; 
 and it is their great care to avoid all thefe forts of uncleannenes, that has 
 obliged them to break off almoft all convcrfe with the Gentiles. It was 
 not poiTible but that they muft fall into fome or other of thefe pollutions, 
 as long as they lived with them; becaufe the Gentiles not takii.^ any of 
 the precautions which are required by the law, whatever they touched be- 
 came unclean. And thus for example, they would not make ufe of the oil 
 which the Greeks made, as has been obfervcd by Joftphus. I only men- 
 
 » Mat. xiv. 2. 
 
 B b tion
 
 1 86 Jn Introduction to Bookl. 
 
 tion thcfc tilings tranficntly, and without fupporting what I fay by autho- 
 rities ; bccaulc they would othcrwife too much fwell this work, and they 
 may be feen in my Commentary upon the Gofpel. 
 r])ejer^- Xfjp relbcd which the Jews have for the facred books, and which 
 tJconccr- cvcn dcgencratcs into fupcrftition, is hkewife another of their principal 
 wrV^ the religious praciiccs. Nothing can be added to the care they t«ike in wri- 
 tin-T them. The books of the antients were of a different form from 
 ours j they did not confift of feveral leaves, but were one or more skins 
 of parchment fewn together, and faftened at the ends to rollers of wood, 
 upon which they were rolled up. So that a book when thus fliut up, 
 might eafily befealed in leveral places. And fuch was the book in the Reve. 
 lations^j vjhich. St. John fays, "Jias feakd with feven feals, and which 
 no body, but the lion of the tribe of Judah, could open and explain. 
 You have the figure of it at the bottom of the fixteenth plate, [at the letter 
 C] by the fide of the piclure of the High-prieft . The Jews, who arcftrid 
 adherers to ancient cuftoms, to this day ufe no Bibles in their fynagogues, 
 but fuch as are of this ancient form. Each fynagogue has a Tentateuch, 
 which they call The hook of the law, written upon calves-skins in large 
 characters, and without points, becaufe they arc of late invention. Thefe 
 skins are faftened to two rollers, whole ends jet out at the fides beyond 
 the skins, and are ufually adorned with filvcr, and it is by them that they 
 hold the book of the law, when they lift it up and fhew it to the peo- 
 ple 5 becaufe they are forbidden to touch the book it felf Thefe skins 
 are feveral ells long, and muft be fewn together by a Jew, and that with 
 goats-hair, which has been fpun and prepared by a Jewefs, It muft be 
 likewife a Jew, that writes the law, and they are extreamly diligent and 
 exad in it j becaufe the leaft fault in the world prophanes the book. To 
 open and fhut up this book, to hold it, and to raife and fliew it to the 
 people, arc three offices, which are fold, and bring in a great deal of mo- 
 ney. All who are in the fynagogue kifs it, and they who are not near 
 cnouQih to reach it with their mouths, touch it and then kifs their hands 
 and put the two fingers with which they touclf d it upon their eyes, which 
 they think prefcrves the fight. They keep it in a cupboard which fupplics 
 the place of the ark of the covenant, and they therefore call this cupboard 
 
 Chap. V. 
 
 Arorij
 
 Chap. X. the Holy Scriptures. 187 
 
 Aran, which is the Hebrew name for the Ark, He who prcriJcs, choofcs any 
 one whom he pleafes to read and explain the Scripture, which was a mark of 
 diftindion^^ ; as we fee in the xiii ' chapter of the AcJs, where we rind ihe 
 rukrs of the fynagogue defiring the Apoftlcs, when they were in the fyna- 
 gogues, to make a difcourfe to the people. Ordinarily ipeaking, a Triiji: be- 
 gan,a Leviter^^d on,and at iaft one of the people whom the Prefident chofc, 
 concluded. He who read, ftood upright ^ and was notfufferedfo much ns 
 to lean againfl: a wall. Befote he began, he faid with a loud voice, Blefs 
 ye God, and the congregation anfwercd, Bleff. d be thou, O my God, MeJJld 
 be thou for ever : and when the leflbn was ended, the book was wr:ippcd 
 up in a piece of fdk. I have in the fixteenth plate, [at the letter D.] en- 
 graven a Jew drelTed as I fhall hereafter defcribe him, holding up the 
 book of the law, in order to blefs the people with it. And laAly, the 
 Jews do yet retain fo great a veneration for the Hebrew tongue, that they 
 don't think it lawful to ufe any other Bibles in the fynagogues, but liich 
 as are written in that language. This was what enraged them fo much 
 againft the He/kmfs, who read the Septuag/?it-\xrCion 5 and lb much 
 were they grieved that this verfion was ever made , that they inlli- 
 tuted a faft, in which they annually lament this misfortune. But bc- 
 caufe the Hebrew was after the captivity no longer the vulgar tongue 
 there was an interpreter in the fynagogues, who explained to the people 
 what was read to them in Hebrew, as we have {ccn. But ne\ erthe- 
 lefs, the ufe they made of the Scripture, gave them at \cai\ an imper- 
 fed knowledge of the Hebrew. And thus, we fee that the Eunuch who 
 is mentioned in the Ky€cis S could read Ifuiah, and undcriland enough 
 of it, to form the queftion he put to Thtlip, concerning the paflhge of 
 that prophet which relates to Jesus Christ. 
 
 B UT to proceed in relating the religious pradiccs of the ]ews. They Cuflov,t 
 keep feftivals, and call them all Sabbath, that is days of reft ; but thev ''^'■/"7;''^^ 1 
 
 ^ ill clc'iy o— 
 
 moft religioufly obferve the Sabbath, that is, the rell which is appointed //«: thrs 
 to be obferved on the feventh day. 1 ha\'e already faid, that the Jews-^"''-^'' 
 prepared every thing that was necelfary for the next day, on the eve ot 
 
 « Maim. Hilc. Tcph. c. 12. § 20. 21, 22. i' Therefore it is fiid o^ our Saviour, -Jku m tl.^ 
 
 fynagogue, that He itood up to read, Luke iv. i6. « Ch- viii. 34. 
 
 Bb i the
 
 i88 Jn Introdudion to Book I. 
 
 the Sabbath; and that the AVf was therefore called by the Greeks 'P^r^/ 
 eeve, that is, the day of preparation. To which I here add, that the 
 Jews never undertook any thing upon this eve , which they could not fi- 
 nifli before fun-fct. For it was then that the Sabbath began, and lafled till 
 the fame hour of the next day -y fo that it Lifted from fun-fet to fun-fet : and 
 this, as has been obferved, is the realbn, why the people waited on thcfe days 
 till fun-fct, before they brought out their fick to Jesus Christ. As foon 
 as the (un was gone down fo far that it began to fhine only on the tops of the 
 mountains, they lighted the lamps, becaufe it was not lawful to light any 
 fire on the Sabbath-day j and ibme think, that St. Luh's exprefllon, 
 when he fays, that the Sabbath begayi to Jhine % alludes to thefe lamps, 
 which they lighted up on the Friday-m^\\t , immediately before fun- 
 fet. They on the Sabbath abftained from all labour j which the Jews 
 divide into nine and thirty dilferent forts, and which contain under them 
 an infinite multitude of others j fome inftances of which, are thefe. It 
 is forbidden to reap, and it is forbidden to gather the ears of corn, 
 becaufe that is a fort of reaping. It is not lawful to fow, and therefore 
 neither is it to walk in ground newly fown , becaufe the feed may flick 
 to the feet, and fo be carried from place to place, which is in fome fort 
 fowing. And they were alfo commanded to let all animals reft that day. As 
 to the trifles which the Rabbins publifh on this occafion, ( as when in 
 cafe of watering a horfe on the Sabbath, they ask whether it is to be led 
 or rode) 1 fhall not trouble the Reader with a recital of them. I fliall 
 only obferve, with relation to the modern Jews, that if a beaft by acci^ 
 dent falls into a ditch on the Sabbath-d^z.^, they do not take him out, as 
 they formerly did, but only feed him there: and that they extend the 
 prohibition of carrying any thing on that day fo far , that a taylor dares 
 not go out of his houfe with a needle on his fleeve. They carry nei- 
 ther arms, nor gold, nor filver about them, nor are they permitted fo much 
 as to touch them 5 neither do they think it lawful to drefs a wound, un- 
 lets life be in danger. The very rubbing the dirt off their fhoes is a breach 
 of the Sabbath, and their fcruples go fo far as even to grant a truce ta 
 the fleas. 
 
 ; Luke xxiii. 54. Vulgate. 
 
 ■i 
 
 i
 
 Chap. X. the Holy Scriptures. c ^*p 
 
 I N order to cxphiii what is faid in the xvi'^ chapter of Exodus -, 
 Abide ye every one in his place ^ let no man go out of k is place on the 
 fventh day^ they have fixed a certain diftance, which ought not on that 
 day to be exxecded : and which as we have lecn, was the fpace of two 
 thoufand cubits, and is called in the Acis ^ A fabbath-dufs journey. But 
 they know very well how to avoid thefc trouble iome obfervanccs, and 
 one of their nioft common methods in this cafe, is, to confound two 
 houfes together, and by that means to turn two of thefe fpaces of two 
 thoufand cubits into one. Two houfes which touch one another wi:h 
 them are but one ; men that cat of the fame bread are with them, of 
 the fame houfe j and if after walking two thoufand cubits, a man takes 
 one of the three repafls which are ufually taken on the Sabbathy he 
 may then walk two thoufand more, becaufe the latter are then thought 
 to be blended with the former, and to make but the fame fmgle dUbnce 
 of two thoufand. This artifice they call Erubin, that is, mixture^ and 
 the rabbins are vaftly prolix upon it. 
 
 There now remains nothing more to be faid, with regard to feftivals, 
 unlefs it be, that the word Sabbath is fometimes taken for the whole 
 week, and that as the Jews never let three days together pafs without af- 
 fembling in the fynagogues, mundays and fridays are a fort of feafts with 
 them. And fome, to fpend them the more holily, accuftomed themfelves 
 to faft on thofe daysj and fuch was the Pharifee who faid he failed fjjice 
 in a week^. But onlaturday they never faded ; they on the contrary fed 
 better, and were better drefs'd then, than in the reft of the w^eek : it was 
 a day of rejoicing, and is fo to this hour. They think themfelves obliged 
 then to frequent the fynagogues j and when they go thither, it is with 
 fo much gravity and attention to what they are going about, that they 
 falute no body by the way. And they never eat on thefe days, till they 
 return from thence, which made Jofephus lay, that on fynagogue-days, 
 they never cat before noon. And this is the rcafon, why St. 'Peter told 
 the Jews on the day of Pentecoft^ that the Apoftles could not be drunk 
 as they fuppofed, becaufe it was but the third hour ^, that is, according 
 to our reckoning, but nine in the morning. 
 
 » U29. ^ ch.i.12. « Lu.xviii. 12. !* A(5t.ii.i5. 
 
 Beforbi
 
 ipo An Introdudlion ^0 Book I. 
 
 Cvftomi Before the temple was deftroyed, the Jews never entered into it, 
 7heTem- t>ut With nn holy rcfpcd, and took care not to look too intently upon 
 fie- the carter n gate. No body fate in it, but the Princes of the houfe of 
 
 'David, they alone had this priviledge. The Jews were even forbidden 
 to have any cane, or money to negotiate with, or ilioes on, when they 
 went up the mountain whereon the temple flood ; and they took care 
 when they were upon it, to fhake off the duft from their fcer, and ne- 
 ver fpit but in their handkerchiefs^. They could never go crofs the 
 temple in order to fhorten their way ; much lefs were they fuffcred to 
 make a thorough-fare of it by carrying any thing through it^. The 
 Priefts always went bare-foot in it % and the women had a feparate place 
 to themfelves , as they have to this day in the fynagogues , where 
 they are Ihut up in a place furrounded with lattices through which rhey 
 look. It was a common piece of devotion among the Jews, to turn 
 themfelves towards the temple, when they prayed'^ 5 and their refped for 
 it will not fuffer them to this day, to place their beds in the pofition in 
 which the temple was ; and they avoid placing themfelves fo on all oc- 
 cafions, but fuch, wherein they think the turning towards the temple to 
 be a teftimony of refped^. 
 Vfagoi re- They have now no other places of worfhip but the fynagogues, 
 lativgto ^yhere they aflfemble, as has been faid, every faturday, to pray and read 
 
 the lynu- j j x. j 
 
 gogues. the Scripture. They offer no facriiices in them, becaufe they have al- 
 ways thought it unlawful to offer facriiice any where but in Jerufalem, 
 Formerly they went thither in the morning, after dinner, and at night ^, 
 and always flood : and on their feftivals and fafts, they ufed to pray in 
 publick places in the fame pofture, efpecially the ^harifees^ vv^ho did it 
 with a great deal of affedation. 
 
 The Jews loved long prayers, and fuperftition always added fome- 
 thino: new to them : and therefore Tesus Christ forbids his difci- 
 pies praying in that manner ^. They divide prayer into feveral forts, as 
 
 * Maim., de Doriio ele£ia, c. vii. ^ Mar.xi. i(). ' And it is probable that all the ye-jjs 
 
 Sd fo. Dc Tabern. 1. vii. c. i. § 3. ^ 'Daniel did Jo j and this is luha't we are to un ■ 
 
 derfiand by Hezekiah's turning his face to the wall^ /. e. towards the temple. De Tabern. l.vii. 
 C I. §5. '^ Mainmi.cie Domo eleSi a. c.w'xi. De Tabern. 1 vii. c. I. § 1,2. ^ And three 
 
 days in the week y vi2.- Mundays, ^w^ Thurfdays, <zx -u-y// <?j Saturdays. Prid. Con. P. i. S. (>• 
 .^ Under the year 444. Where y^ have the chief part of the Jewifh liturgj. ^. Mai. vii. 
 
 praifes.
 
 Chap. X. the Holy Scriptures: ip j 
 
 praifcs, petitions, thankfgiving, which have nil particular names ^ 5 and 
 we fee that the Apoftles mention them in their cpiftlcsK Every one was 
 obliged to pray by himlelf 5 but when the people were too ftupid for 
 that, one alone prayed aloud, and the congregation anfwercd HaUJu- 
 jah'-, or at lead they finiilied what he began: as in cafe he fliould fjy, 
 Bieffed be he that cometh, the people concluded, In the name of the 
 Lord. Some of which cuftoms we yet retain, and they are tranfmittcd 
 down to us from the Apoiilcs, who themfelves cftablilhed them in the 
 church. And to this we muft here add, what Joftphus fays, that tiie 
 Jews are obliged to recoiled the mercies God Ihewed them in deliver- 
 ing them from the Egyptian captivity twice every day, namely every morn- 
 ing and night. Befides prayers, the Jews had likewife benedidions a- 
 mong thenii of which every one was obliged to repeat an hundred 
 every day. They faid them over their bread, and over their wine when 
 they were at table j and perhaps this is what St. ^^/z/ alludes to, when 
 he fays, Whether ye eat, or drink, do all to the glory of God^. 
 
 Fasting was pradifed with great rigour among the Jews 5 inflead 
 of thofe rich habits, which they generally wore, they then clothed 
 themfelves in fackcloth, which was made of hair, was very much torn, 
 and very ftreight. They did not then lye upon their beds to ear as ufual 
 but fate upon the ground, in the duft, and fcattcred allies upon their 
 heads. Whoever, fays Maimonides ^, keeps a faft, either on account 
 of his ou;n private misfortunes, or of fame dreadful dream, or of pub- 
 lick calamities, ought not to give htmflf any -manner of pie afire, or 
 to ijvalk with his head lifted up , or fuffi r any joy to appear in 
 his countenance. Their fafts began in the evening, and ended the next 
 day at the fame time. On fomc fall-days they went barefoot , and 
 neither wafhed, nor anointed themfelves with oil. AA'iien they were at 
 Jerufalem they fpent the whole day in the temple; and when they 
 were any where elfc, they fpent it in the publick places, where they all 
 day long read the Scriptures aloud, made long prayers, confellcd their 
 fins, difcourfed about the misfortunes which had happened on the like 
 
 » Maimonid. Hilcoth Tephil. c. i. "^ Phil. iv. (J. i Tim. i. i. *■ Or kman ac- 
 
 cording to the nature of the prayers. Maim. Hik Tcph. c. ix. § i . a7idto this St. Paul Rlhdcs, i Cor- 
 xiv. i(}. De Tab. l.iv. c. %■%(>. "^ 1 Cor. x 31. ^ hi h'n tre<itifcoffapi):£. 
 
 day,
 
 192 An Introduction to Book I, 
 
 day, upon the account of which thcfc fafts had been cftablifhed, and 
 romcthiics they read nothing hut. the Lamentations of Jeremiah. They ate 
 nothing till the evening, that is, till thefaft-day was expired; and their 
 great and mofl: folemn fafts began an hour before fun-fet, and laftcd till 
 mid-night the day following, during all which time they ate nothing 5 
 and this perhaps gave occafion to the faying, that they who faftcd did eat 
 7ieither day nor night. Labour was forbid on their great fads, at leaft 
 in the day-time ; they were not then permitted to wafh their whole bo- 
 dies in warm water, but only their hands and faces ; anointings were for- 
 bidden; the baths fliut up, and not to be entered by any but thofe 
 who cleaned them ; Hioes were not to be worn on thofe days, unlefs up- 
 on a journey ; and the ufe of marriage was then forbidden. But there 
 were fome faft days, on which they might do all thefc things ; might 
 eat and drink at night, might work, might bathe, might anoint themfelves 
 with oil, might wear their fhoes, and might make ufe of marriage. And 
 if the Reader has a mind to fee all thefe things explained, he will find it 
 done in a treatife of falling, which is in the Talmud. 
 
 <r> <^ ^^ ^i*i^ vJH- ^^t^* ^^-^ < *^ "w" <^ ^rH* "^fr* "^-^ '■^I^ *<^ ' "^^ '*^>' <r> *^^ oH-* *?^ *<^ 
 
 CHAP. XI. 
 
 Of -the rept'ibltck of the Jews^ and of the different Sovereigns 
 
 who governed it, 
 
 GO D is man's natural fovereign, he was created to adore and obey 
 him ; but by finning he changed his mafter , and of God's fub- 
 jcct, became the devil's flave. But, the goodne(s of God could not leave 
 man in this fhanxcful flavery ; and till fuch time as his Son fhould come to 
 r>eftore him to hi^ obedience to his God, it pleafed him to form a peo- 
 ple, who fhould have no other fovereign but himfelf. And this was the 
 pofterity of Abraham, whom he chofe, and foon raifcd to be a flourifh- 
 ing nation; and having delivered it from the dominion of Tharaoh, 
 was pleated to be himfelf their head" and their king. 
 
 S o
 
 Chap. XI. the Holy Scriptures. ^p^ 
 
 S o that, the government of the Jcwifh rcpublick was oii-inally di- 
 vine } and if we call the ftate where the people govern a Democracy,' and 
 that where the nobihty govern an Ariftocracy, that of the Jews ou-ht 
 for the fame reafon to be called a Theocracy, becaufe God was not only 
 the Divinity which they worOiipped, but alfo the Sovereign to whom they 
 paid all the honours and rights which belong to Ilipreme majcfty. And 
 from hence it was, that religion and policy were io ftriclly united with 
 them, that he who violated the law of God, and offended againft the fa- 
 cred ceremonies, was looked on as an enemy to the rcpubhck. So that, 
 as in all other ftates, whatever is contrary to the publick good, and the 
 honour due to the prince, is puniflied with death ; fo "jikewifc here, 
 whatever was contrary to religion, and offended God, was puniOied as a' 
 capital crime. 
 
 A M D God, as has been already obferved, gave himfelf among them 
 all the diftinguiihing marks and glory of a fovercign. The tabernacle, 
 which was always placed in the middle of their camp in the wildcrnefs, 
 had thereby as much the appearance of a general of an army's tent, as 
 of a temple. That pillar which was fometimes dark, and fomctimes lu- 
 minous, was as it were the fignal which he gave them. The Ifraelites, 
 fays the Scripture, marched at the commandment of the Lord, avd at 
 his commandment they pitched ( that is, according as the cloud advan- 
 ced or flopped ) and they kept guard round him, according to the con:, 
 rnandment of the Lord by Mofis a. And when the temple was built, the 
 Jews gave it the name of Hekal, which fignitics a palace. The ark 
 that was in it, was the throne on which God fate, and therefore 'David 
 calls it his footjiool^. This ark wkh the four animals was as it were a 
 military chariot ; and the figures of thefe animals were thofe of a man, 
 a lyon, an ox, and an eagle, which are the boldeft and mofl contagious 
 things in nature ; fo that God confidered as feated in this myftical cha- 
 riot, appeared to be truly the General of the Jews, and//:?^ God of hofts, 
 as he often calls himfelf in Scripture ; and as has been already obferved. 
 
 The manner likewife in which he caufed himfelf to be ferved in 
 the temple, has yet a greater air of fovereignty. As a king, he woaU 
 
 ? Num. ix. 18,-23. Vulgate. ^ Pfal. xcix.y. 
 
 C c ' have
 
 i^A An Introdudion U Book L 
 
 have his captahis, his Ibldicrs, his guards 5 he cftabliHied all forts of of- 
 ficors for the different fcrvices, rcfcrvcd to himfelf the tenths of the fruits, 
 appropriated to himfelf the lirfl fruits of all things, impofcd a tribute 
 upon every head, and required that all the firft-born fliould be devoted 
 to him : in fhort, the moft powerful king cannot be ferved with more 
 magniticencc and order, than God was ferved with in the temple. The 
 number of Pr efls, Levites, and Nethinims was almoft infinites and thefe 
 cxadly difcharged the duties of centinels and guards. 
 
 All the laws God had eftablifhed had no other end but his own 
 worQiip, and it is certain that the republick of the Hebrews was only 
 formed, that it might preferve the true religion. It wanted no law in- 
 deed that could make it flourifhing, but ftill religion was its principal 
 aim ; it was formed to give the world an idea of the worfhip of God, 
 and to exprefs the figures which reprefented Jesus Christ and his 
 church. 
 
 But though this republick had no other fovereign but God, yet the 
 IfraeliteSy who could not bear the glory of his prefence, and were ter- 
 rified at the noife and thunders in the midfl of which he fhewed him- 
 felf to them on mount Sinaij ( where their republick, if I may fo fpeak 
 had its birth ) prayed him that he would not fpeak to them himfelf, 
 but make ufe of the miniftry of Mofes, that he might be the interpre- 
 ter of his will. Accordingly, this great man, fays the author of the 
 epiftle to the HebreiJDSy difcharged this important office with faithfulnefs^, 
 he brought the people God's orders, and negleded nothing neceflary to 
 the execution of them. As foon as any difficulty prefented it felf, he 
 confulted him, and never fpoke but in his name. To Mofes fuc- 
 ceeded JoJIoua^ and to him the Judges ; till at length I/rael being as it 
 were tired with obeying God, obliged Samuel, who was the lafl of the 
 Judges, to give them a king. But though religion and policy were thus 
 ftridiy united in the Jewifh republick, yet mufl we always diflinguilh the 
 civil magiflrates, from thofe facred minifters of which we have before 
 fpoke n. 
 
 I (hall not here run up fo high as to the Tatriarchs, who were the 
 firfl heads of the Jewifh nation: this people did not begin to be formed 
 t ch. iii.2. 
 
 into
 
 Chap. XL //j^ Holy Scriptures, jp- 
 
 into a rcpublick, till it come to mount Sinai. There, as lias juft now 
 been obferved, God referved to liimfelf the fovereignty, and eftablilhcd 
 Mofes to be his minifter. But Alofs diftributcd his authority amon- 
 lome aged and prudent men, whom he chofe out of every tribe, wherc"^ 
 by the government became ariflocratical j and he diftinguiOicd'the mi- 
 nifters of the temple from the magiftratcs, and gave every one his ofticc, 
 agreeably to the commandments he had received from God. After him' 
 Jofhua and the Judges fucceeded, and they kept up the lime form of 
 government. Por thus God commanded Jofina, B.^ then flrong. Inys 
 he to him, and 'very couragtous, that thou 'may ft obfirve to do accord- 
 ing to all the law, which Mofes my fir-vant coynmand.d thee, turn 
 not from it to the right hand^ nor to the left, t'.at thou mayjl kno-ju 
 what thou haft to do"". And the Jews on their ildc promifed to obey 
 Jojhua, All that thou commandeft us we will d), and whithirfo.ver 
 thcu fendeft us we will go, according as we hcarkrud to Mofes in all 
 things, fo will we hearken unto thee ^ And Joftou^ before he died, 
 aflcmbled the Jews, and renewed the orders he had received from God 
 which the people again engaged thcmfelves (Iriaiy to obferve. And they 
 accordingly performed their promife. The. people , l^^ys the Scripture , 
 ftrved the Lord all the days of Jofhua, and the dc-ys of the Eld. rs 
 that outlived Joduia, who had fetn all tie great works of the Lord 
 which he had done for Ifrael^ Mofes, according to Jofphus, was de- 
 firous that the government which he eftablidied, fliould have cor.rinued 
 always, and therefore he makes him fpcak thus to the Jews: Of all 
 forts of government, fays he to the Jews, an arftocracy is the moft. 
 excellent, and the moft co7ivcnient ; taks care, hjw y9:i t.ike up any 
 other ', ftick clofely to that; let the Liws he your mnftors -, do noikiig 
 but what they prefer ibe, and be content with having God for your 
 fovereign. But if the defire of Kings fhould at any time fize you, 
 chonje one of your own nation. 
 
 After the Jews were in poffellion of the land of Canam, they 
 
 were governed by the Judges, whofe order and fuccelllon we fee in 
 
 the book which takes it name from them. Under Samml, vv'ho was 
 
 the lafl of them, they demanded a king. Islak? us a king, lav they 
 
 » Jofli. i. 7. Vulg. ^ lhiJ.v.i6,i--. ' Jud.ii. 7. 
 
 C C 2 to
 
 xp(5 An Introdudion to Book I. 
 
 to this prophet, to judge ns like other nations^. But Samuel begone 
 he anfwercd them, coniultcd God : and God's anfwer to him was, Hear- 
 ken unto the 'voice of the people in all that they fay unto thee, for they 
 ha^e 7iot rejeded thee, but they have rejetled me, that I fhould not reign 
 over them ^. Which words flicw, that God had hitherto been the king 
 of the Ifraelites, becaulc they liad had no law, but what he had given 
 them ; but that he ceafed to be fo upon the eftabUfhment of a king, whole 
 fovcreis;n will was another law, which they would from that time be 
 obliged to follow. 
 
 Ho^jubeitj yet protejt folemnly to them, fays God to Samuel in the 
 fame place, And Jhevu them the manner of the king that Jhall reign 
 over them^. The Latin has it, jus regis, but the Hebrew word Mif 
 chepath fignifies both right and cuftom. So that, God gave the Ifrae- 
 lites warning of what kings ufed to do, when they abufe the authority 
 which he puts into their hands, and takes from them when he pleafcs. 
 
 Saul was the firft King of the Jews, T>avid the fecond : and the lat- 
 ter made the kingdom hereditary in his own family. Zedekiah was their 
 laft King, he having been himfeif carried into captivity by Nebuchad- 
 nezzar. At their return from the captivity, which lafted feventy years, 
 they returned to an ariflocracy. The high-priefts joined the prieft-hood 
 and the civil government together i and under the perfecution of Antio- 
 chns, the Afmonean family fprung up, and got the government. They 
 at firft took only the title of princes, but afterwards they took that of 
 kin^s. And this family was deftroyed by Herod, who pofleflcd himfeif 
 of the kingdom. But his fon t^rchelaus inherited only a part of it, 
 governed Judea under the title of an Ethnarchy, and was banifhed after 
 he had governed ten years, and then Judea became a Roman province. 
 Though the Jews had the free cxercife of their religion and their law, 
 yet they were lubjed to the Roman cmperours, who appointed their 
 governours, and impoled tribute upon them. And their defire of fhaking 
 off this yoke, and recovering their liberty, engaged them in that fatal 
 war, which brought on the ruin of Jerufalem, the temple, and almoft 
 the whole nation. 
 
 * I Sam. viii. 5. '' -u. 7. , = v.^. 
 
 Thi s 
 
 1
 
 Chap. XL the Holy Scriptures. 
 
 This is the entire fucceHlon of the fovcrcigns who governed the 
 Jews ; and they had bcfidcs them, other ma-iaratcs and officers, who were 
 difperfed in the cities in every tribe, and governed under their authority 
 The y^JJynans fuffered them, even during the captivity ; they had then 
 fome (hadow of government, and fettled the differences that arofe a- 
 mong thefe ; and they were called the Trinces of the captivity. But of 
 them no more in this place; I fhall here confine my felf to thofe ma- 
 giftrates, who govern d the nation under the authority of the loverciiin, 
 and whofe origin was this. 
 
 The firft year after the Jews came out of Egypt, Mofes alone took 
 cognifancc of all their diiferences. Which made Jetkro his father-in- 
 law, reprefent to him, that he took upon him a trouble winch would 
 be too much for him, and that therefore he ought to choofe out fome 
 wife and able men, whom he might appoint to be judges of leflcr mat- 
 ters, and to referve to himfelf thofe only, which were of the t;rcateil 
 importance. And accordingly Mof.s took his advice, chofe ou^t fome 
 of the moft prudent and underftanding men in all the tribes, divided 
 them into feveral clafles, and gave them names according to the au- 
 thority he inverted them with, and the number of the perfons who 
 were fubjed to them. / /pake nnto you, fays Mojls, at that time, 
 faying, 1 am not able to bear you my felf alone, bouj can I my fllf 
 alone bear your cumbrance, and your burden, and your ftrife ? fake ye 
 wife men and underftanding, and knoii-n among your tribes, and I "jjHI 
 make them rulers over you. And ye anfjjered rue, and fuid, The thing 
 which thou haft fpoken is good for us to do. So I took the chief of 
 your tribes, wife-men, and known, and made them heads over you-, 
 captains over thoufands^ and captains over hundreds, and captains o- 
 ver fifties., and captains over tens, and officers among your tribes. And 
 I charged your judges at that time faying. Hear the caufes befji'etn 
 your brethren, and judge righteoujly between every man and his brother, 
 and the ftranger that is with him. 7'e Jhall not refpeEi perfons m 
 judgment^ but you fljall hear the fmall as well as the great ; you fJjall 
 not be afraid of the face of man, for the judgment is God's ; and the 
 caufe that is too hard for you, bring it unto 7ne, and I will hear it^. 
 
 • DeuC. i.f), 12, 13, l.|., I), I(j, i;. 
 
 So 
 
 197
 
 jp3 Jn Intwdudiion to Book L 
 
 S o that each tribe had its head who governed it ; and thefe are by 
 the Latins called Trhicipes, and by the Greeks Archons. There were 
 twelve of them, according to the number of the tribes 5 and they with 
 the fovereign made up the council of the nation , and fitting upon 
 twel've thrones, judged the tisjehe tribes of Jfrael. The families like- 
 wife of every tribe, had their heads, which are often mentioned in Scrip- 
 ture. They had a right of aflcmbling their families together, of inform- 
 ing; them of every thing that concerned the ftate, and of putting them- 
 fcTves at the head of them when they went to war. And the fame or- 
 der was alio obferved in every city. There were Princes, that is, gover- 
 nours, who were didinguiilied by the numbers they governed, whether 
 thoufands, hundreds, or fifties. The little towns could not have in them 
 a captain of a thoufand 5 and fuch was Bethlehem^ as appears from the 
 words of the prophet, who fays of it, Though thou be little among the 
 thoufands of Judah % that is, though it was not confiderable enough to 
 have in it a commander, who had under him a thoufand men. Ail thefe 
 different heads were cltablirhed by Mofis in the defert, according to 
 Jethros advice. 
 
 Judas Maccabaus firft brought a body of regular troops to guard the 
 temple; and thefe received their orders from the Priefts, and were em- 
 ployed in feizing criminals, and appeafmg feditions. Thefe troops are 
 often mentioned in the Gofpel, and are the guard, which "Pilate told 
 the Priefts they had in their own power ^. Judas had a part of them 
 to attend him, when he went to feize Jesus Christ. Their heads 
 are called in the New-Teflamcnt, The captains of the temple '. And as 
 in the civil, fo likewife in the military government, they had thefe fame 
 diflindions ; for thefe alio had their generals, their captains of thoufands, 
 of hundreds, and of fifties. 
 
 The manner of infiituting all thefe magiftrates, was their being ap- 
 pointed by a magifirate whofe office it was to do it, and who laid his 
 hands on thcm'^j it is a maxim among the Hebrews, that he who has 
 no lawful authority, can give none. When Mofis efrabliOied the feven- 
 ty fenators, he laid his hands on them, and immediately they were filled 
 
 > Mic.v. 2. t Mar. xxvii. (^5. ^ Luke xxii. 52. "* Mannon. 
 
 c.iv.§ii. Lamy de Tabcrn.l.iv. c. 8 §5. 
 
 with
 
 Chap. XII. the Holy Scriptures. ing 
 
 with the fpirit of God. And they appointed their fucccflburs in tlie fame 
 manner, and the Church continues to retain the fame ceremony, in the 
 choice and ordination of her miniftcrs. 
 
 CHAP. XII. 
 
 Of the civil adminijiration of the repuhlick of the Hehreivs; 
 of their ^ different tribunals ; of the form of their judicial 
 proceedings ^ ayid of their pumfhment of Criminals. 
 
 THE magiilrates of whom we have been fpeaking, had the admi- 
 niftration of this republick, and they governed it according to 
 the laws which God had given them. For he was not content with prc- 
 fcribing the manner in which he would be ferved, he Ul<:ewife regula- 
 ted every thing that related to civil life, as buyings, fellings, marriages, 
 food, habits, houfes, arts, and peace and war. And hence came that 
 ftri(a union of which we have fpoken, between religion and policy , in 
 fo much that the affairs of both were tranfaclcd in the temple, and the 
 Priefts were at the fame time both facrificers and judges. 
 
 In treating ofthe civil adminiftration of the jewifli republick, we may 
 obferve four things : I. their aflemblies j II. their different tribunals j III. 
 the form of their judgments; and IV. their manner of punifhing crimi- 
 nals. And thefe fhall be in their order, the fubjed of this chapter. 
 
 I. As to their affemblies, which the Scripture fometimes calls the 
 Church ^, and fometimes the Synagogue ^ 5 they were cither, ift. of the 
 whole nation, or zdly, of one particular tribe ; or idly.oi one family ; 
 ot fifthly of one city. They were never called together, but by order 
 of the magiftrate, and by found of trumpet, in the fame manner which 
 God commanded. i\lake thee tiio trumpets of fdver, that thou marfi 
 ufe them for the calliHg of the affembly, and for the journeying of the 
 camp. And in'hen they floall blow "juith ihem, all the affembly fJoall 
 affemble themfelves to thee, at the door of the tabernacle of the con- 
 
 * Deut.xxiii. 1,2,7,. and in many other placet, according to the Vulgate. ^_ Ex. xxxiv. 31. 
 
 Numb.iv. 34. and many other places in the Vulgate. 
 
 gregation.
 
 200 jin Introdudion to Book L 
 
 grcration. And if they blow but with one trumpet, then the Trinces 
 which are heads of the thoufands of Ifrael, firM gather themfehes 
 nnto thee, IVhen ye blow an alarm, then the camps that lie eafl -wards 
 Jhall go forward, &c. ^ And here we cannot but obfervc, as we go on, 
 the orders God here gives the people to come to the gate of the taber- 
 nacle, as to that of his palace, to learn his will 5 in the fame manner as 
 it is cuftomary in all nations to go to the Prince's palace to demand juf. 
 ticc. As for the occafions of calling thefe aflcmblics, rhey were various. 
 Sometimes it was for publick prayers, and fomctimcs for the reading of 
 the law ; fomctimcs it was for the eledion of magiftrates, and fometimes 
 to deliberate of peace or war. And there was yet another occafion of 
 calhng them befides all thefe, which was, when lome guilty perfon who 
 drew the wrath of God upon the people, lay hid among them 5 for then, 
 they allembled in order to difcover him, as is related at large in the fe- 
 vcnth chapter of Jofiua. 
 
 II. A s to the different tribunals of the Hebrews for the adminiftration 
 
 of jullice, we fhall in fpeaking to them, confider, 17?. the different forts 
 
 of them 5 zdly. their jurifdidions ; and zdlj. the places where they were 
 
 held. 
 
 The diffe- \fl. A N D to begin wlth their different tribunals, which in the French 
 
 ^T'udkl- ^ ^"*^ Englifh ] verfions are called Judgments ; it is to thefe that our 
 
 ture a- blcllcd Lord alludes in the fifth chapter of St. Matthew, when he fays, 
 
 T^^ Whofoever is angry with his brother without a caufe, is in danger of 
 
 the judgment ; and whofoever fhall fay unto his brother Raca, fhall be 
 
 in danger of the council'^. For there was a tribunal in every city, which 
 
 was to take cognifance of common cafes, and which, as we have faid, 
 
 is Lin the Englifh and] the French verfions called a Judgment y whereby 
 
 we are to underftand a court of judicature. Thefe tribunals all confifted 
 
 either (i/. ) of three only 5 or {zdly.) of three and twenty judges. 
 
 The Jews thought their number ought to be unequal, that fo in cafe one 
 
 was for acquitting, and another for condemning the prilbncr, the third 
 
 might turn the ballance, and determine it. But befides thefe, there was 
 
 ( idlv.) a third tribunal which was fuperior to them, and was called the 
 
 Sanhedrim, from the Greek a\j\'i^^i'^v which they have a little changed, 
 
 » Num, X.2, 3,4,5. ^ 1'. 22. 
 
 for
 
 ^
 
 Chap. XII. the Holy Scriptures. 20 r 
 
 for it ought to be read, the Sinedrim. The word fignilics a place of af- Plr.e i;. 
 fembly where feveral judges fate 5 and this tribunal alfo is called by the 
 Vulgate, Concilium. And it is with reference to thcle two tribunals, 
 that ^^L7^ fpeaks, when he ^ays^ that The "Ji^icked jJjall not rife up 
 (that is, iliall not dare to appear) either in ?^^ Judgment, or in the Coun- 
 cil of the juft. But the word Sanhedrim was likewi(c given to iiiferi- 
 our tribunals i and in order to diftinguKh that which was fupcriour from 
 the reft, it was called, the gnat Sanhedrim. Mofes cftabliOicJ it, as \vc 
 have feen, when by the advice of his father-in-law and God's command, 
 he chofe out fevcnty of the mofl: aged and able perfons, upon whom he 
 might devolve a part of the publick bufinefs. Mofes was at the head 
 of thefe feventy old-men, and therefore the Jews pretend, that The great 
 cotmcily ox. The great Sanhedrim, confifted of feventy one judges: but 
 they who admit of a feventy fecond, have both the Scripture and the 
 commentaries of the Rabbins againfl them. The head of this council was 
 called Hanafci, that is, Trefident s and he who fupplied his room in 
 his abience was called the Ab, that is. The father of the council, and 
 he always fate at the Prefident's right hand. And fome think, that be- 
 i^dcs thefe, there was a third head, who face at the Prefident*s left hand, 
 and was called Hacam, that is, fVife : and it is probable, that the mo- 
 ther of Zebedees children had thefe two pofts of honour in view, when 
 (he defir'd of Jesus Christ, that Her tiz'o fons might fit, ■ the one 
 at his right hand, and the other at his left, in his kingdom'. 
 
 zdly. As to jurifdidion, pecuniary caufes, and fuch as related to pro- 7;^,.^. j^^ 
 perty, were, according to the Talmud, heard by the three judgis -, iuchr'f^^^'or/f. 
 as related to life, were heard by the three and t-ji^enty 5 and fuch as were 
 of the greateft importance, were brought before the great Sa;. he dnm \ 
 to whofe authority the tribes, the king, the falfe prophets, and the 
 high-prieft were fubjecl, and whofe bullnefs it was to judge of what re- 
 lated to religion. If there arife a vtattcr too hard for thee iyi judg. 
 merit, bet-ween blood and blood, between plea ajii plea, and between 
 Jlroke and ftroke, being matters of controverfy within thy gates, then 
 {hah thou arife^ and get thee unto the place which the Lord thy God 
 Jhall choofe, dnd thou foalt come unto the 'Priejls, the Levites, and to 
 
 » Pfal.i.^. T///^. i' Matt. XX. 21. 
 
 D d the
 
 202 u^^ Introdu6lion /o Book I. 
 
 the judge that Jhall be in thofe days, and enquire ; and they Jhall Jhew 
 thee the fcntence of judgment. And thou Jhalt do according to the 
 fentence 'u:hich they of that place (yjhich the Lord fi all choofe^ [hall 
 fhiiz! thee J and thou Jhalt obferve to do according to all that they in- 
 form thee : according to the fcntence of the law which they Jhall teach 
 thee, according to the judgment which they Jhall tell thee, thou Jhalt 
 do J thou palt not decline from the fentence which they Jhall fhew 
 thee, to the right hand, nor to the left *. Upon this was eftablifhed the 
 authority of The great Sanhedrim, which confifted of a great many priefts, 
 who, as has been already obferved, had a great part of the civil govern- 
 ment in their hands. 
 
 But the power of The great Sanhedrim was not always the fame. 
 That power, which God at firit gave it, was as we have feen, the fu- 
 preme 5 neverthelefs, there is very little faid of it, during the reigns of 
 the Kings : but under the f^fmonean Princes, and Herod^ and even 
 whilft Judea was under the Roman governours, The Sanhedrim had great 
 authority. We have proved in another place, that John the BaptiJi was 
 imprifoned by the order of this court 5 and you may fee in the twen- 
 tieth chapter of St. Luke.^ and the eleventh of St. John, that it took 
 cognizance of the adions of Jesus Christ, becaufe every thing that 
 related to religion, was its proper province. And for the fame reafon, 
 we find the Trinces of the Triejis commanding Jesus Christ to 
 declare, by what authority he did all thofe things which he took in 
 hand^. 
 
 Neither did this Sanhedrim always fubfift ; that it had its interrup- 
 tions, the filence of the Scriptures fufficiently fliews ; for it would have 
 been much oftner mentioned there, if it had always had the authority, 
 which it had in the time of our blelTcd Saviour. Some think, that in 
 *Davids time, the Cherethites and the Telethites who attended him S 
 were the chief perfons of his court j and that his council was formed of 
 them, and took the place of the feventy judges, which Mofes had efta- 
 biiflicd. The word Cherethite Signifies a dejlroyer, or one who con- 
 demns to death, and that of Telethite iignifies one who punijhes another. 
 But the Rabbins give a different interpretation to both thefe words. They 
 
 » Deut. xvii. 8^ ^» 10, 11, ^ Mar. xi. 27, 28. I 2. Sam. xv. 18-
 
 Chap. XII. the Holy Scriptures. 20 ct 
 
 fay, that Cerethite fignifies a man who cuts Jhort his difcoiirfe, from 
 Carath, which fignifics to cut-, becaufe the judges affcftcd to fpcak in a 
 very concife and cxpreflivc manner, fo that every word Ihould be a len- 
 tence. And Tekthite according to them fignitics an extraordinriry ptr- 
 foUy from Tahy which Signifies, to make ant's fe If admired. And the 
 fame Rabbins pretend, that the power of condemning to death was ta- 
 ken from the Sanhedrim forty years before the deftruclion of tlic fccond 
 temple, that is, about the time of Jesus Christ; but the condem- 
 nation of ^x.. Stephen, and feveral other inftances which are given by^^- 
 fephtiSy Ihevv the contrary. Tliis is a queftion which I have examined in 
 my Commentary ; and I there Ihew, that when the Jews faid. That it 
 was not la-juful for them to put any man to death ^ ( v/hen Tilate had 
 told them, that they might proceed againft Jesus, if they found him 
 guilty ) they meant, that it was not lawful for them to condemn any 
 man on that day, in which they were to celebrate the pfffovir, 
 
 idly. The inferiour tribunals were placed at the gates of the cities, -^z r^laca 
 which place they chole as being the moft frequented, and moll conveni- "^^^^ 
 ent for the parties to come together. And from hence it is, that in the he/d. 
 Scriptures, the word Gate does fometimes fignify the place where a 
 court of judicature is held. Thus it is faid in the lafi: chapter of the 
 Troverbs ^, that the hufoarid of the virtuous woman is khoivn, or is il- 
 luftrious, in the gates, vjhen he fitteth among the eUers of th. l.nd-y 
 and thus it is fiid of the good man's children, in the hundred and t-jL'en» 
 ty feventh Tfalm % that, they jhall not be ajhamed, 'n'hen they fh:-.ll 
 fpeak with the enemies in the gate. A town could not ha\'c the oww. 
 of twenty-three in it, unlefs it had fix-fcore inhabitants, but if there were 
 fo many, it could ; neverthclefs, Jofephus fays "^^ that there were but 
 (even Judges in each town : Let there be, lays he, fevenp. r ferns of kio-JHi 
 ^virtue, and zealous for jufiice to pre fide y and L t each of thtfe jadg s 
 have two Levites under him. Which palfage has much puzzled the 
 interpreters ; and fome of them think, that this is to be underflood of 
 the feven firft judges, who were the moft confiderable, and to whom the 
 reft were in the nature of afliftants. Some Rabbins pretend, that there were 
 two courts of twenty three in Jerufalem, one at the foot of the moun- 
 
 » Joh xviii. 51. "■ -^.23. c r. ^. <^ Avtiq.hh.Z. 
 
 1) d 2 tain
 
 204 -^^ Introdudion to Book I. 
 
 tain, on which the temple flood, and the other at the porch-gate ,- and 
 that when the number of the judges of the gnat Sanhedrim, was incom- 
 pleat, it was filled up from hence. 
 
 The great Sanhedrim, or as the Jews fpeak, the houfe of judgment, 
 was called in Hebrew, lifchat hagazith, that is, a '■wrought ftone. The 
 place in which it flood was partly within the Trieji's court, and partly 
 within that of the Ifraelitcs, as we have marked it out in the plan of 
 the temple. The feats in it were of an oval figure, and in thofe of 
 them which were within' their court, the Trkfts fatej in thofe which 
 were without it, fate the other judges, who were not Triefts-, and 
 x\\zTrcJid.nt was placed in the middle, that he might be the better 
 feen and heard. So that criminals were here condemned to death in 
 the temple, though they were executed in another place j and this was 
 another mark of that fovercign power which God referred to himfclf, 
 in that it plcafed him to appoint, that crimes ihould be judged in his own 
 temple, and by his own minifters. 
 
 This tribunal mufl neccflarily be at Jeriifalem, becaufe God had 
 " commanded in the fcventh chapter of T>iUteronomy ^ that if the infe- 
 riour judges could not agree, they Ihould go up to the city ijuhich God 
 fjoidd choof. Now God had chofen Jcrufalm; and therefore J e s u s 
 Christ, the bufuiefs of whofe procefs it was to know, whether he 
 was a prophet or no, which could be determined only by the Sanhedrim, 
 mud necelTarily die at Jerufaiem, as himfelf faid ^ : and for this reafon 
 it is faid, that the law came out from JcrufuLm, and Ipread it felf over 
 all Ifrael, becaufe the differences of religion and all other affairs of im- 
 portance, were there determined. The Sanhedrim placed in Gazith, that 
 is, in the temple, is the fupport of the oral lau:, fays Maimonides, and 
 the fource of tnftrtMion ; its judgments are fpread all over Ifrael; they 
 vjho believe in Mofs and the la-ju^ are obliged to abide by its decifions, 
 m all their differences : but Jofephus puts a reflridion upon this blind 
 obedience, which is this, that they are to be lb obeyed, unlefs when it 
 is certain, that the judges have fuffcred themfelvcs to be corrupted, and 
 they can be convicted of having given an unjuft judgment. It appears 
 bySt. Zj/^^S that Jesus Christ was judged in the temple by 
 * 1'. S:)^. ^ Luke xiii. 31, 320 33. 5 ch. xxii. (3(>. 
 
 the
 
 Chap. XIL the Holy Scriptures. 20c; 
 
 the Smihedrim. ^s focn as it '■J.as dc.y, fays he ( ^^•hidl circumftancc 
 lie takes notice of, becaiife all fentcnccs which concerned life could only 
 be pronounced by day) the elders of the people, and tie chief T rifts 
 and Scribes came together, and led him into their council ; tlie Greek 
 exprelTion is, ti? 7^ ovre^^tcj/ lauTcS";', into their Sanhedrim. So that this in- 
 nocent viaim was condemned in the temple, and Jed from thence to 
 execution. 
 
 [III. As to the form ot ihcjewini judgments, it comprehends under 
 it, \ft, the rules wh.ch the judges were obliged to follow; ^dly. the me- 
 thod of carrying on their proceflcsj idlv. the wirnefies 5 and :^thly 
 the method of proceeding againfl: criminals. ] 
 
 17?. The rules by which the judges were obliged to regulate their T*'"'^'^^ 
 condud, are the following ones ; which are fct down in ^f^^ tvjcnty '"'"[' ''"' 
 third chapter of Exodus, and the fifth chapter of T>euteronomy. Thou '^^obl,^ 
 fjalt not receive a fafe report^-. Thou ftoalt not countenance a poor maTifil' ^'"^ 
 in his caufe^ '^ Thou Jhalt take no gift, for a gift blindeth the zi-ife^-, ''^' 
 Te fiall not refpcdi perjons in judgment^. Let not the judge hearken 
 to falfc reports, fame often publifhes things which are not true. It is a 
 crime, fays "Philo to do an unjuft thing for money, and it is not an ho- 
 nefl: adion to take money for doing juflice ; for there arc fome perfons 
 who will not favour a good caufe, unlefs they arc paid for it; but xhc fen- 
 tence of a judge fnould be as well difinterefted, as juO. It is likewife the 
 duty of a good judge, to examine every affair thoroughly, before he de- 
 termines it, and to lay afide all perfonal regards of friend/liip, enmitv 
 and relation, and not to fuffer himfelf to be byalled cither by friendlhip 
 or hatred. And laftly, the Scripture forewarns the judges to j^aurd a- 
 gainft a faUe compailion for the poor in judgment. Compariio^n is in- 
 deed due to the unfortunate ; but he that comniits a wicked adion is 
 not unfortunate, but wicked. And as then the mnoccnt ou^ht to be re. 
 warded, fo likewife ought the guilty to be puni!hcd. Mifcry is not al. 
 ways a juft plea for favour j criminals ought to raife our anger, and not 
 our companion. 
 
 zdly. The method of carrying on a procefs among the Jews, was7Z^<.r.-, 
 this. He wlio entered the action, went to the judges, and opened his '^^'^^^Z 
 » Exod.xxiii. I. ^ v. z. c .-,, s. ^ Dcut i \- '""''^'"^ 
 
 '- *-'*'■''■• ' ^ ■ on a pro- 
 
 atfair ''P-
 
 2o6 An Introdu6lion to Book L 
 
 affaiL' to them, and then they fent officers with him, to go and feize the 
 party, and bring him to juftice. And to this our Lord alludes, when 
 he lays, Jgree iJi'ith thine adverfary qitickb, '■^'hilfi thou art in the iji'ay 
 '■ju'ith him ^, that is, before thou art brought before the judge, leaft thou 
 be condemned. But fometimes each party chofe a judge, and they two 
 chofe a third, becaufe their number mud be always unequal. 
 Witvejfes. idly. As to the witneffes, it is commanded m^tuferonomy^^ that the 
 teftimony of one fingle perfon fhall not be received againft any one ; 
 and that in order to have a thing believed, it fhall be confirmed by two 
 or three pcrfons. The witnefles Iwore by the name of the living God, 
 and when they were asked whether they had fpoken the truth in what 
 they faid, they anfwered K^men j which was the fame thing as if they 
 had fworn, that what they faid was true. As well he who asked the 
 queftion, as he who took the oath, made ufe of the fame form. By the 
 living God. And fome authors fay, that after the judges had pronoun- 
 ced fentence, both they and the witnefles laid their hands upon the head 
 of the criminal, and faid to him. Thy blood be upon thee j and that it 
 was in allufion to this form, that the Jews cried out in the judgment of 
 Tesus Christ, whom they accufed before Tilate^ His blood be up^ 
 on us, and upon our children ^. 
 
 A-thly. As to criminals, the law would not fufFer any perfon to be 
 tkod of condemned, till he had been heard, and till fuch time as the judges had 
 proceeding ^^j^.^£j^|^y informed themfelves of his adions. In order to induce the cri- 
 ^rtimals' minal to <;onfefs his crime, they faid to him. Give glory to God, that is, 
 confefs the truth, and be your own judge. For the Jews were of opi- 
 nion, that criminals who confeflcd their crimes, would partake in the 
 happinefs of a future ftate 5 and therefore they exhorted and preflcd the 
 criminals, not to draw down the hatred of God upon them, by obftina- 
 cy and ftubbornnefs in concealing their crimes. And SuTaul fome- 
 times alludes to this cuftom among the Jews; as when he fays, Happy 
 IS he that condemneth not himfelf, in that thing which he allo'ji'eth'^^ 
 that is, who being convinced of the truth of a thing, is not weak enough 
 to give teftimony againft himfelf, notwithftanding his convidion 5 and 
 when he fays in his Epiftle to Titus ^, that an heretick is condemned of 
 
 » Mate. V. 25. '' ch.xix.15. ' Matt. xxvii. 25. 5 R0m.xiv.22. ^ch.iii.ii. 
 
 him-
 
 Chap. XII. if^^ Holy Scriptures. 207 
 
 himfelf. There were always in court three clerks, who wrote down the 
 opinions of the judges j one wrote the opinions of thofe who were for 
 acquitting the accufed, another theirs who were for condemning him 
 and the third, both. Sentence was drawn up in thefe terms, Such a one hn,s 
 ■been cond.mned by the decree of fuch a courts Let the people bear and 
 fear, that is, fear fufFering the like punifhment, if they fnould be found 
 guilty of the fame crime. 
 
 IV. Next to the forms of judicial proceedings moft naturally follow pu-p,,„yy7^ 
 nifhmentsj [which were cither, ift. fuch as were inflicted by God Inm-^-""^'. 
 lelfj or idly, excommunication i or idly, pecuniary punilhmcnts j or 
 ^thly* corporal ones. ] 
 
 ifi, God, who was the fovereign mafter of the rcpublick of the 
 Hebrews, and who had no Icfs power over the minds than the bodies 
 of his fubjcds, did not only appoint vifible and corporal punifliments for 
 the corredion of the guilty, but likewifc fometimes excrciibd I'piritual 
 and invifible ones, fuch as no other prince, how powerful foc\cr, could 
 make ufe of. So that a man who violated the law of God in fccrct> 
 though his crime was known to no one but himfelf, and he might there- 
 fore flatter himfelf with the hopes of efcaping unpunifhcd, yet could 
 not efcape the knowledge of God : but the divine juftice difcovcrcd it 
 felf upon the fecret diflTembler, by a fuddcn death. This the ]ews call 
 Mors per manum calij as if they fhould fay, A firoke from heaven -, 
 and it is to thefe forts of fuddcn and fupernatural deaths, that St. 'Paul 
 alludes, when he tells the Corinthians, that the little care they took in 
 preparing themfclves for the Sacrament ^, was the rcalon why ?fianY 
 were isjeak and fickly among them, and many fl^pt. W^ithout thclc ex- 
 traordinary punifliments, how many of thofe, who had been guilty of 
 crimes to which God annexed a capital puniOimcnt, would by their con- 
 cealing their guilt from the light of men, have efcaped it ? 
 
 idly. Among the punifliments which were inflicled by men, \\\q. Excom- 
 chief was excommunication. It was then not onlv an ecclcfiaftical punifli- '"'''''"^"' 
 
 , on. 
 
 nient, as we now fpeak, but alio a civil one ; becaufe in this theocra- 
 tical republick, there was no diftindion between the divine right and the 
 civil. It was a fcparation from all comnumication as well focial as re- 
 
 a Or ratherj in hehavitig themfehes revei'CNtlj at it. 
 
 ligious 3
 
 2o8 An Introdudlion to Book I. 
 
 li^^ious ; and the excommunicated were forbid entering into the temple, 
 or the lynagogues. Which is the reafon why Jesus Christ, when 
 he would tell his difciplcs that they would be excommunicated by the 
 Tews, barely tells them, that That they "ji'ould be put out of their fyna- 
 <^opnes ^ ; and St. Taul in his firft epiftle to the Corinthians ^ fays of 
 the inceftous perfon, that he ought to have been taken away from a- 
 7non(r them ; and to the Galatians % / wotdd they were even cut off 
 that troubL' you : which word cut off which was made ufe of in excom- 
 munication, is ftronger in the original, and fignifics, To root out or de- 
 JiroY. And moreover, the excommunicated were alfo debarred of ail the 
 intercourfes of civil lifej for the Jews were not permitted to come near 
 them, but to keep at the diftance of at leaft four cubits from them. It was 
 likewifc forbidden to eat with them, and for this reafon the Jews never 
 eat with Pagans, Samaritans, or Publicans, becaufe they looked upon them 
 as excommunicated perfonsj and St. Taul in \\\% firft epiftle to the Corin- 
 thians forbids them to keep co?n^any, or to eat with fornicators ^. This 
 Tewifh excommunication differed from that of the church, in this, that 
 if a man who was forbidden to enter into the temple on account of a- 
 ny crime he had been guilty of, was rafli enough to go there, he would 
 have been punifhed for it. Which was likewife the cafe with refpect to 
 any one, who fhould come near another perfon, while he had any legal 
 impurity upon him. And from hence came the fear the woman in the 
 Gofpcl was in, of touching J esu s Christ^ which neverthelefs the 
 high idea fhe had of the piety of our Saviour fo far overcame, as to give 
 her courage enough to touch his garment, in order to be thereby cured 
 of her iffue of blood 5 and it was in this fcnfe, that St. Teter acknow- 
 led^^ino- the Divinity of Jesus Christ dcfired him to depart from 
 him, becaufe he knew he was a f inner ^. 
 
 Whoever had deferved excommunication was loaded with curfes, as ap- 
 pears from the twenty feventh chapter of T>euteronomy, where the exprcC 
 iion, Curf.d be he, isfo often repeated. So that to curfe, and to excommu- 
 nicate, are two terms, which fignify the fame thing. And for this reafon 
 St. Taul fays, that no man f peaking by the fpirit of God, fays that Jefus 
 
 ' Johnxvi.2. ^ ch.v. ^ ch.w.iz. "ch. v. 11. « Mar. v. 25-29. 
 
 .^]Lu.v.8. 
 
 PS
 
 Chap. XIL the Holy Scriptures. 
 
 isaccurfed^ that Is, curfes ]^svs Christ, as the Jews did, who denied 
 hmi to be the MeJJiah, and excommunicated the Chriftian^. 7hev hivc 
 wife delivered over the excommunicated perions to Satan, as the miniikr 
 of Gods wrath, tnat he might torment them. The tamous ^.x\,.^ of 
 St. Fau m this calc is notorious , he would have had the incelluoul rer- 
 fon dehvered over to Satan, that iiis flefli might have been mortihed, 
 and his ioul faved ^ For God permitted the Devil to torment thole, who 
 had thek curies laid upon them. Jofiphns, m his flrondOook of his IVuts 
 of theje-^s, reprelents an excommunicated perfon , as one m the ut- 
 moft mifery. He u, fays he, often fien to pen [h m a v.ry vrferable 
 manner ; he cannot recei-ve the iionriJJmient that is offered him - he ts r ■ 
 duced to eating grafs, like a beaft , and at laft dies of hun^Jr And k 
 is in this ienie, that St. Taul dellred to be accurfd for Li^ 'brethren^ 
 that is, he was ready to be excommunicated, to be laden with curfe^ and 
 to fufFer all the miferies which were the confequences of excommunica- 
 tion, if it could have been of any fen'ice to his brethren. In order to -i\c 
 the people the greater horrour of excommunication, the trumpets (bun- 
 ded, and links were lighted, at the time that it was pronounced, and if 
 the man died before he was abfolved, they floned him in his colHn. 
 
 Selden^ relates the manner in which the Jews excommunicated xhz Sa- 
 maritans, and perhaps it will be fome pleafure to the Reader to have it 
 here tranfcribed. ^All the people^ lays he, ^jjere afflrn'dcd in the tem- 
 ple, where there appeared three hundred pricfls, follo-^ed by as ma?iy 
 young men their difaples, who had each a trumpa, and a book of the 
 law. JVhile the trumpets founded, and the Levites fung, the Samari- 
 tans were excommunicated, by the myfterwus name of God, by the d:- 
 calogue, and by a feparationfrom the court of heaven, and from the 
 inner court ; and every Ifraelite was forbidden to eat any thing what- 
 foever which belonged to the Cutheans. ^Ind from hence it is, that 
 they were as ftriaiy forbidden eating m?at with the Cutlicans, as cat. 
 ing f^ine's ftefh. Neither is it permitted to ?nake profdytes of them ; 
 neither have they any part in the refurrettion of the dead. For til 
 Scripture fays, Ton ought not to join with us in rebuilding the houfe 
 J)f the Lord; and this extends, as well to the world to tome, as to 
 
 * I Cor.xii. 3. " I Cor. v. 5. "^ Rom.ix. 5. ^ Book \\.ofth:La^^ of N.:f. 
 
 E c ' this 
 
 2O5J
 
 2IO An Introdudion to Book Tj 
 
 this vjorld. They can have no pretenjtons to Jerufalem, as the Scrip- 
 ture fays in another place, lou have neither right, nor inheritance, nor 
 pofftjjion in Jerufalem. And this excommunication was fent to the If- 
 raclites -who are in Babylon. 
 *rhree T H E Rabbins divide excommunication into three forts. 
 
 forts of ( T /?. ) T H E firft they call Niddtti. that is, reparation. It fcparates a 
 nication. man from all civil commerce even with his wife and his domefticks, who 
 could not come within four cubits of him. It laftcd thirty days, if the 
 criminal repented, if not, it was continued as there was occafion. The 
 word Nidduiy comes from Nadda, which fignifies to feparate. Under 
 this fort of excommunication, all women during the time of their ufual 
 illnefs, and after their lying in, and all lepers before they were cured, 
 were fuppofed to be, and were therefore denied all converfe with men. 
 If the child was a male, the mother continued thus feparated for the firft 
 feven days ; ( and the Samaritans made an enclofure about their beds, 
 that the fcparation might be perfed ) and could not go into the temple^ 
 or any holy place, till the fortieth day after her lying in, as is comman- 
 ded in Leviticus^. 
 
 ( idly. ) T H E fecond fort of excommunication was called Cherem or 
 Her em, which fignifies to anathematize y or devote to death ; and from 
 thence comes the Cherema or Herema of the Chaldeans, and the Ana- 
 thema of the Greeks. This excommunication added to the former a 
 great many curfes, imprecations, and wifhes, that all the punifhments we 
 have fpoken of, might fall upon the perfon excommunicated. And we 
 fee in Scripture, that the cities which were anathematized ^ were dc- 
 ftroyed, and their inhabitants put to death. 
 
 The vidims which were laden with the curfes, and appointed to en- 
 dure the punifhments of an Anathema, for the fins of all the people, 
 were called in Greek '^;ta'^^//.a Tericatharma^ and ^qJ.'^^i/.cl Teripfe- 
 ma i which we tranflate, Off-fcouring and flth ; but, as Suidas tells us, 
 thefe were the names which were given to the vidims, which were of- 
 fered up to expiate the fins of the people, and to appeafe the wrath of 
 God. And it is in this fenfc that St. Taul calls himfelf Tericatharma, 
 and Teripfema ^ 5 by which he means, that he was looked on as one of 
 
 .''ch.xii. ^ ]o(h. ^ISej^tuagint. ! I Cor. iv. 13. 
 
 thofe
 
 Chap. XII. the Holy Scriptures, 2 r r 
 
 thofe vidims upon whofe head all forts of curfcs fell ; which he did not 
 refufe to fuffcr for the lalvation of his brcthucn ; and thcicfore he Lws in 
 the fame fenfc, in his Epiftle to the Ro?}ia?:s^, that he dfirtd to be:om? 
 an anathema^ that is, that he would readily have given up his life, if 
 upon his becoming a victim, Jesus Christ would have lam on him 
 the fms of his brethren, and have expiated them by his death. 
 
 (s^/k.) The third fort of jewiih excommunication is c^WzA Sckamm:it, 
 from an Hebrew verb which fgniiics to exclude. But others give dilfcrcnt in- 
 terpretations to this word : fomc derive it from Schamwitkay which fignilics, 
 Thfre is death 5 others make it equivalent to the Mar ana! ha in St. 'Paul's 
 jirft Eptftle to the Corinthians ^, which fignifies The Lord com^thy that is, 
 to judges ^ot: Mara'mSyriack ^\2^m^cs the Lord. x\nd it may have yet ano- 
 ther explanation from Schema which fignifies a name, and is it felf that name 
 by which the Jews fometimes call God. So that Schammat will then be the 
 fame as Schem ata^ that is, God cometh^ which would be an impcrfcci 
 fentence unlefs we added, to judge. So that, the Marunatha was a fort o^ 
 terrible Anathema^ which was fulminated againft thofe, whofe falvation ap- 
 peared to be fo defperate, that they had nothing more to expecl, but the 
 terrible day of Judgment. Thefe words. The Lord Cometh^ ftrikc with tcr- 
 rour ; and indeed not without reafon. We have one example of rhcm, 
 in the Epijlle of St. J tide, 'ver. 14. and this is what the Prophet Malachi 
 fcemsto threaten in the laft words of his prophecy 5 which fills the Jews 
 with dread, to fee that the Bible ends with fuch terrible imprecations. 
 
 ^dly. W E come now to pecuniary punifhments. 
 
 H E, who had not enough to pay his debts, or to make rcflitution for pu"!j^^^ 
 what he had flolen, was fold. ''"•''•■^• 
 
 H E, who had ftolen any thing, was obliged to reftore four-fold ; but 
 if the thing ftolen was yet in being, he was to rellore but double *■". 
 
 H E, who ftruck a woman with child, paid for the dammage he did 
 her ^. 
 
 H E, who detained what he was cntrufted with, was condemned to re- 
 ftore a fifth part more than he had detained. 
 
 H E, who did any dammage, paid in proportion to the mifchicf he 
 had done^ 
 
 • Rom.ix. 3. !> ch.xvi 22. ! Ex. xxii. i. t Ex.xxi. 22. « Ex. xxi. 
 
 E e a Athfy.
 
 212 An IntroducHon to BookL 
 
 4^ZVy. A s to corporal punihrncnts, ( \fl. ) fomc were not capital, as 
 fcourgings and whippings 5 and (2^/y.) iomc were capital, and were cal- 
 led by the Jews Keret^ from the word Carat ^ which HiZiniries, to cut off, 
 or to dcftroy ; and it is this fort of punilhment that we tranflatc b>% 
 Tk at foul fiall be cut off from among his people'^. It (loall be cut off\ 
 It fall be cut off in the fight of bis people S and the like. 
 
 (i/?. ) As to the former, it is commanded in Deuteronomy'^ that they 
 fliould never give above forty firipes, and therefore for fear of exceeding 
 that number, they never gave but thirty nine 5 agreeably to which, St. 
 Taul fays that he received forty ftripes fave one''. And Jofephus^ al- 
 io i^ives us an inftance of this manner of fpeaking. Maimonides (Iiys 
 this cuftom was introduced to prevent the executioner's breaking the law, 
 by exceeding forty, becaufe they were forbidden to give more, but not 
 forbidden to give lefs. As to the manner of whipping criminals, the 
 Talmud ^ gi\xs us this account of it. They tied their hands to a pillar^ 
 the executioner ftrippd them naked to the ijvaft, and there '■juas a flone 
 placed behind them^ upon which the executioner ftoody and whipped 
 them with thongs. The fitfferer was obliged to ftoop, and whilji they 
 were fr iking him, an officer cried with a loud voice. If thou wilt not 
 obferve to do all that is written in the book of the law, if thou doft 
 not fear this glorious and fearful name of the Lord thy God ^, thy pu- 
 nifiiment fliall be doubled : and another officer reckoned the ftrokes, and 
 a third commanded the executioner to flrike, 
 ,^^j ( idly. ) There were, according to the Rabbins, four forts of ca- 
 funiih- pital punifhmcnts, ^'i^. burning, beheading, ftrangling and ftoning [but 
 we fhall fpeak only of the two latter. ] 
 
 if.) A s to the former, they ftrangled fonie criminals with a cord, or 
 handkerchief i but I queftion whether they ever hanged them upon a gib- 
 bet, as is the modern pradice. The Scripture indeed fpeaks of the crofs 
 which was a fort of gibbet, but crucifixion as praclifed by the RomanSy 
 was not in ufe among the Jews. They did not faflen a man alive upon 
 a crofs, that he might hang on it till he died 5 all they did, was this ; 
 
 2 Gen. xvii. 14." ^ Lev.xvii. 14. « Lev.xx. 17. <» Deut.xxv. 3. 
 
 e 2 Cor. xi. 24. ; Antiq^. lib. iv. c. 8. t hi the treatifc called' Maccoth, ' 
 
 {*, Deut.xxviii.58. 
 
 7/HTltS. 
 
 \
 
 Chap. XII. the Holy Scriptures. 
 
 they cxpofcd his cnrcafc upon a crofs after he \vj:s dead, that every body 
 might lee, that he had Lxxni piiiu;hed for his erime. And this is the rea- 
 Ibn, why Jfsus Christ's declaring what kind of death lie (hoLihi die, 
 was at the fame time declaring, that he fhould die by the hands of t:-.e 
 Gentiles^ The commandments which God gave conccrnini; the croLs 
 relate to this pubUck manner of expofing the dead bodies oV criminals' 
 which they hung up upon crolles, alter they were dead. If a man have 
 committed a (in "^■orthj of d.ath, and he be to bj put to death, and 
 thou hang him upon a crofs>, his body fiall not nmMu all night upon 
 the gibbet'', but thou Jhalt in a?iy -sjife bury him that d.y [fur he that 
 is hanged ^ on a gib set , is accurfid of God) that thy land 'be not dt fi- 
 led, '■^'hich the Lord thy God giv^th thee for an inheritances And 
 according to this law Jojhiia aded. He left the King of Hai hanfni(r 
 on a gibbet ^ until even-tide, and as foon as the fun -jsas do-jjn, ^^Jo- 
 fhua commanded that they fhould take his carcafe doizn, and cajl it 
 at the entering in of the gate of the city s. Inltead of the terms Gibbet 
 or Crofs, the Septuagint has a double ^ui-ood, a crols being made of two 
 pieces of wood. The lame Jofhua, crucified fi-ve kings '^ and left them 
 upon the crofs till the evening, and at the time of the going dovjn of 
 the fun, he commanded, and they took them do-jjn from the gibber '. 
 The Gibeonites, by 'David's permilHon, crucified the children of Saul^ 
 upon the hill before the Lord, that is, before the tabernacle which was 
 then at Gibeon ^. But it is fufficicntly evident, that we are not to con- 
 clude from thence, tliat thelc perfons were faftened alive to a crofs, and 
 there expired 5 on the contrary, all thole of whom the Scripture Ipeaks, 
 were faftened to it dead, and not alive. It is true indeed, that ll.iman 
 was lifted up upon a crols fifty cubits high, which lie had prepared for 
 Mordecai, but he was no Jew. And as to the i\rfians, it is evident 
 that crucifixion was in ufc among them, and that, it was in imitation of 
 their cuftoms, that Ezra commanded concerning the man who ihould 
 break the law he had publifhcd, That timbtr fhould be pulled do'jsn frojn 
 
 * Johnxii. 32335. "^ -E7/5. a Tree. <■ The Tree, T.vg. tranfl. <i Not in 
 
 the E7ig. travfl. «= Dcut.xxi.22,23. /V^. 'Ew^.aTrce. ^ Jofli. viii. 29. 
 
 Vulg. !• E7ig. hanged them on five Trees. .' JoHi.x. 26, 27. Vul^. ."^ 2Sa3i. 
 xxi.p, 
 
 kis 
 
 2,3
 
 21 A An Intrcxludlion to Book I. 
 
 his hottfe, and be fd up, and be hanged thereon ^. But in what manner 
 Ibcvcr-this was done, whether by putting the criminals to death, before 
 they expoled them on the crofs, or whether they faflened them to it a- 
 live J what the ]ews, according io Maimonid. s ohic^wo: concerning it, is 
 this • That they never hanged any peribn upon a tree which was flan- 
 ding on its root, leafl: it fliould afterwards continue there 5 and that they 
 always made u(e of timber on this occafion, becaufc it was always to be 
 buried with the criminal, that no footfteps of this misfortune might re- 
 main, and no one might be able to fay, There flands the tree whereon 
 fuch an one was hanged. And the fame thing was alfo done with the 
 flone with which any man had been fl:oned, or the fword, which had 
 been made ufe of in beheading, or the handkerchief which had been 
 ufed in ftrangling, every thing of this kind was buried with the crimi- 
 nal. And if the Reader would be yet further informed concerning thefe 
 and the like particulars, he may be fo, by A dijftrtation on the crofs, 
 which he will find in my Commentary upon the Gofpel, and wherein this 
 fubjed is carefully confidered, and treated on. 
 
 zdly.) A s to ftoning, it was performed in this manner. There is an 
 exprefs command in Leviticus ^ to lead the man that was to be ftoned 
 out of the camp, and from thence came afterwards the cuftom of execu- 
 ting criminals without the cities. When they were carried to execution, 
 an officer marched before them, and cried. Such a one is going to be 
 fioned for fuch a crime , and at the accufation of fuch and fuch wit, 
 Tiefes. If any one can foew that he is innocent, let him come. When 
 the criminal was at the difl:ance of ten cubits from the place of executi- 
 on, he was exhorted to confefs his crime, and when he came a little near- 
 er, he was fl:ripped of his cloaths. And let his manner of death be 
 what it will, they always, according to the Talmud, gave the prifoner 
 fome wine with incenfe in it, in order to ftupify and intoxicate him; 
 and this fufficiently explains, what that Wine mingled with myrrhe was, 
 which was offered to Jesus Christ on the crofs, and of which 
 he would not drink ^. It was likewife always cuftomary to have their 
 executions over before fun-fet, and the law commands that the body fhall 
 be buried the lame day ^. The place on which the perfon was ftoned, 
 
 • Ez.vi. II. ^ ch.xxiv.14. f Mar.xv.23. t Deut.xxi.23. 
 
 was
 
 Chap. XII. the Holy Scriptures. 21; 
 
 was raifed about ten or twelve foot, from whence one of the witncflcs 
 threw down the criminal upon his back, and if he turned on his face, 
 he was again put in that pofture. If he did not die with this, another 
 witnefs took a fi-one and threw it upon his heart ; and if he did not ex- 
 pire then, all the people ftoned him^ Sometimes they threw down the 
 prifoner headlong in fuch a manner as to dafh him againft fome great 
 ftone, and if this did not difpatch him, they threw another upon him 
 thereby to crufh him in pieces : to which our Lord alludes in the 21//. 
 chapter of St. Matthew, when he fays, JVhofoever fJoall fa'l on this 
 ftone Jhall be broken^ but on whomfoevcr it Jhall fall it will grind 
 him to powder ^. 
 
 Some of thofe places in Scripture where this punifhment is com- 
 manded, are as follows. Bring forth him that hath curfcd^, with- 
 out the camp ^ and let all that heard him lay their hands upon 
 his head, and let all the congregation ftone him. And thou Jhah [peak 
 to the children of Ifrael faying, JVhofoever curfeth his God, (Joall bear 
 his ftn, and he that blafphemeth the name of the Lord, he JJjaH Jurely 
 be put to death, and all the congregation foall certainly ftone him^ as 
 well the ftr anger as he that is born in the land ^. In l^euteronomy 
 there is another law much like this againft him who Oiould caufe falfe 
 Gods to be worfhipped, though he be a brother, a Ion, an husband, or 
 a friend. Thou Jhalt not confent unto him, nor hearken unto him^ nei- 
 ther fhall thine eye pity him, neither fhalt thou fpare, neither Jhalt 
 thou conceal him, but thou Jhalt furely kill him, thine hand (loall be 
 ftrft upon him to put him to death, and afterwards the hands of all 
 the people, and thou fia't Jlone him with Jlones that he die^. And in 
 another place in the fame book, God fpeaks thus. If there be found a- 
 mojig you within any of thy gates which the Lord thy God giveth 
 thee, man or woman that hath wrought wickednefs in the fight of the 
 Lord thy God, in tranfgr effing his covenant, and hath gone and frved 
 other Gods, and worjioipped them, either the fnn^ or the inoon, or a- 
 ny of the hofts of heaven, which I have yiot commanded, and it be 
 told thee, and thou haft heard of it, and enquired dil/gently, and be- 
 
 » Lev. xxiv. 16. ^ 'V- 44- * Aaordini to the Trench, the Blafphcmer. 
 
 f Lev, xiv. \6. 5 ch.xiii. 8; q, 10. 
 
 hold
 
 2 1 6 jin Introdudion to Book L 
 
 hold It be trite, ayid the thing certain that fiich abomination is iz'roiight 
 in Ifrael--, then (loalt thou bring forth that man or that "ujoman i^juhich 
 have cojnmitted that '■ji'icked thing) "ji-ithout thy gates, even that man 
 or that izoman, and (halt fione them '-Ji'ith ftoncs till they die. t^t 
 the 7nouth of t'Ji'o ^-jjitneffes or three vaitnejjes fhall he that is iz'orthy 
 of death be put to death, but at the month of one vuitnefs he fhall 
 not be tut to death. The hands of the iZHtneffes fhall be frfl upon 
 hm to put him to death, and aftcr'sjards the hatids of all the people y 
 fo thou fhalt put the e-vtl from among you ^. And in this manner the 
 man in the wildcrncfs was punifhed, who was found gathering of flicks 
 on the fabbath-day '': 
 
 From whence it plainly appears how zealous the Jews were for the 
 obfcrvation of their law. They were not alhamed to be themfelves the 
 executioners of it, and to punilh criminals with their own hands, fincc 
 the witneifcs were obliged to caft the firft floncj (to which cuftom Je- 
 sus Christ alludes, when he laid to the Tharifees^ who brought 
 him the woman taken in adultery, He that is without fin, among you, 
 let him firft caft a ftone at her^.) And not only they, but all the peo- 
 ple likewife aflifted in ftoning them. If a father^ fays Herod in Jofe- 
 fhns ^, puts his hand upon the head of his fion "juhom he accufes, all 
 they rjjho are there prefent, are by the la'ju of the J(\JoS obliged to 
 ftrike him. Every offence againfl religion was with the Jews, a crimen 
 l£fa majeftatis j and every private perfon thought it his glory to revenge 
 the intercfls of his God. And in order to fhew their concern for his 
 glory, the law commands them, to rent their cloaths, whenever they 
 hear any one blafpheme, in teflimony of their grief at it. And accor- 
 dingly, thus did Caiaphas when he thought Jesus Christ blafphe- 
 med ', and though he was high-priefl, yet might he do this, the law not 
 having forbidden the high-priefl to rend his cloaths, unlefs over dead 
 bodies. The Jcvvifh doctors aflurc us, tliat he did not rent them down- 
 wards, but upwards. 
 
 We fhall now conclude this chapter, with the account Majmonides 
 gives us of the officers or miniflers of juflice, whom the Hebrews call 
 Skoterim, The fe men, fays he, al'iuays carried ftaves, and rods ':, they 
 
 » Deut. xvii. 2,3,4>5,(j. r. "^ Num.xv. 32, 3(1. '■" Jo. viii. 7. '^ Ajitiq.lih.xwi.c.ij. 
 
 ijvent
 
 Chap. XIII. tie Holy Scriptures. 
 
 izent into all public k places, and vified the fiops m ord.r to examine 
 their weights and meafures , and by orders of the Judges punifloed 
 the guilty, men they found any that ^^'er, guilty, they carried them 
 before the Judges m order to their condemnation. 'T>urmg the twr of 
 trial, they flood round the tribunal, and as foon as any one zi'as con. 
 denmed, they feized him in order to punifi hwu 
 
 ■217 
 
 ^ ^;. -^t Jp^ -Xr Sk. jiTr, Sb. 
 
 CHAP. XIII. 
 
 The different Laws of the Hebrews, «;/^^r Noali, Abraham 
 
 and Mofes. 
 
 LAWS are the fupport of rcpublicks, and the proper office of the i^^euf, 
 magiftrates who govern them, is only that of explaining the laws, J/^'""' 
 and punifhing thofe who tranfgrcfs them. And therefore the^'rcpublick """'' 
 which God formed to prepare the way for the Me^jfah, could nor fail 
 of being founded upon fuch as were moft wife, and bcft adapted to an- 
 fwer the end of its government. His being the author of it, is fuffi- 
 cient to convince us, that there muft have been an admirable order and 
 regularity eflabliihed in it 5 but neverthclefs, that very order required, 
 that the firft laws which God gave it, fliould be adapted to the barbarous 
 manners of a people, who governed thcmfelvcs more by the imprellions 
 of fenfe, than the light of rcafon. And from hence k is, that abun. 
 dance of thofe laws are allegorical-, that Is, that under the appearance 
 of low and unworthy precepts, they contain obligations of a more ex- 
 alted nature. And fuch in particular was that, which forbad tlie muz- U: h-^s 
 zling the ox, which trod out the corn \ For how can it be ima<;ined, "^ '''' 
 as St. ^^/// fays ^ that God fliould Hoop fo low, as to make laws tbr thcIlTrLt 
 prefervation of oxen ? without doubt, his dcfign in this precept was to 
 infmuate to this grofs and carnal people, that they ought not to defraud 
 the labourer of his hire. And the fame may be faid of thofe other 
 ? Deut. XXV.4. b I Cor.ix.t;. 
 
 F t laws.
 
 2 1 8 An Introdudlion to Book I. 
 
 laws, which forbid the boiUng a kid in its mother's milk^ the plowing 
 with an ox and an afs in the fame yoke^, the wearing of cloaths made 
 of both hnncn and woollen S the fowing different forts of feeds in the 
 fanic field ^, the ufing a pot without a covering^ the touching a dead 
 body f; and the eating feveral forts of meat ^. Even the law of circunv 
 cifion was allegorical, and pointed out that circumcifion of the heart, 
 which confifts in cutting off every evil defire ^. 
 j4^idirt And as the laws which God gave his people were allegorical, fo were 
 
 /tf/? m ^^^y ^yfi^^^^ ^^^ ' ^^^y ^^^^^ ^^ ^^ ^^^^^ ^^ many sketches of thofe di. 
 
 }ual. vine precepts, which the MeJJiah was one day to give mankind. And 
 as thefc laws, by commanding good, and forbidding evil, were fo far from 
 Curing the corruption of humane nature, as to feem rather to have in- 
 crcafcd concupifcence, and to have given ftrength to fm , they were very 
 proper to convince mankind of their impotence in doing good , and 
 their inclinations to e\il. They might have prevented the refleclions of 
 thofe who ask, JVhy was it necejfary that God jhoiild fend his fon in- 
 to the world ? what need did man ft and in of it ? was it not fufti' 
 cient to have fhewn them their duty ? and the like ; the law it felf was 
 fufficient to have convinced the whole world of their want of the 
 coming of Jesus Christ. Men knew well enough the good they 
 ought to have done, and they inwardly approved of it j but neverthelefs 
 they did the contrary. So that, the law only difcoveted thofe wounds, 
 which it could not cure. And that long fpace of time, which paffed be- 
 tween the publication of the law of MofeSy and the coming of Jesus 
 Christ, was therefore only defigned to convince mankiVid of the infirmi- 
 ties of their nature, and to m.ake ihem delirous of recovering from them. 
 God had from the beginning of the world refolved to found the 
 republick of the Hebrews, to be a fhadow and figure of the Chriftian 
 religion j and in proportion as the number of thefe his citizens increafed, 
 he multiplied his laws upon them. Noah and his family were the firft j 
 and after them came i^braham. And to both thefe God gave fomc 
 laws, before he gave the Jews theirs, on Mount Sinai^ And it is the 
 
 » Ex. xxiii. 19. '^ Deut. xxii. la "^ Uid.v.ii. «» Lev.xix.19, 
 
 ? Num. xix. 15. I Num. XiX. 11, ^ Lev. xi. t See Rom.ii. 29. 
 
 builiicfs 
 
 i
 
 Chap! XIIL the Holy Scriptures: 2 1 9 
 
 buftnefs of this chapter to fay fomcthing of them all ; [ which I Hiall 
 do, in this order, I. of the laws God gave Noah; II. of that he gave 
 f^Jraham-, III. of the written laws he gave Mofes -, (and here, ift of 
 the number, 2^^. of the wifdom, and 3#. of the prudence of 'them ; ) 
 and \Nthly. of the oral law. ] 
 
 I. The Rabbins teach, that God gave Noah fevcn commandments, 7^, p,,. 
 that they might be obferved by his pofterity. Thefe they call the law ^^ptsof 
 of the Noachides', and as all men are Noachides, that is, the defcen- '^°'^'^' 
 dants of Noah, they pretend that thefe fevcn commandments contain 
 the whole law of nature. The firft of thefe precepts commands the 
 woriliipping of God alone, and forbids all other worfhip. The fecond 
 forbids the prophanation of the name of God. The third forbids the 
 fpilling of humane blood. The fourth condemns criminal conjunc- 
 tions. The fifth forbids theft. The fixth enjoins the eftabliHimcnt of 
 magiflrates and judges to determine the contro\crl]cs that might arifc 
 concerning thefe precepts, and to warn the people to obferve them. 
 And the feventh forbids the eating of flefh with the blood j which is 
 the only one that we find in the book of Genefis'^. 
 
 Upon this tradition was founded the Jewifh cuftom of obliizinc^ all 
 ftrangers who fettled in Judea, and were called Trofelytes of the gate, 
 or of habitation, to obferve thefe fevcn precepts '^ : and in the difputc 
 which arofe among the difciplcs of Jesus Christ about the ncccf- 
 ilty of keeping the law of Mofes, the Apoftlcs thought they could not 
 find out a jufter medium, than to require of the Gentiles only the ob- 
 fervation of thefe commandments. For it is evident, that the npollolical 
 decree, of abftaining from meats offered to idols, and from fornicatton. 
 
 » ch. ix.4. *> Andjor this reafin thefe Profeiyres, are throughout the Ad,-, calkd rt^- 
 
 [x^'^ych worfnippers, viz. becaufe they worfliipped the God of Ifrael. Tl:us L)'dia ( Ads xvi. 
 14.) md]\x?i\is [win. 6. )are faid to be perfons who \vor[[u\^\^i:d God, ^^.'arrf Profclytcsof the 
 Gate. Thus St. Paul isfaid to have dif pitted 'with and converted i\ic worHiipping Greek;, andihz 
 woffliipping perfons ( xvii, 4, 1 7. ichere tie tranflate the li-or^/Des oiirj /. e. thefe Profdytes. ^nd 
 thus they are f^//e^ wor/hipping (V« our traufatwn religious) Profelytcs, xiii.43. "^hichfjcws that 
 they are ttkevjife meant by thofe who were ordained [o eternal life, v. 47. /. c. 'who ■were enrolled 
 TiTxyi/jim among thofe -who -were believers in a future Jtate, and candidates for eternal life. A:td 
 thefe Profelyies are alfo fwice called karers of God; as is fiid of Cornelius, (x. z.) aftdssSt. Paul 
 calls them in his addrefs to themt xiii. l^. McdcV "jiorks. p. 20^21. 
 
 F f 2 and
 
 2 20 Jn Introdu^lion to Book I. 
 
 find from things ftrangled ^ had a relation to this dodrine of the 
 Jews ; which the tbllowing pailage in Maimonides docs very fully ex- 
 plain. 
 
 GOT) (liys this Rabbin ^ ^^x^^ fix commafidments to Adam. (So 
 that accordini^ to him the origin of this law is older than Noah.) The 
 five firft forbid idolatry, blafphemy, homicide, unlawful conjun^ions 
 'and theft 5 ajd the fixth commands the eftablijhment of magtfirates. 
 Thefe fix commandments Mofes has preferved, and reafon it felf leads 
 us to the obfervation of them : but the very terms of the law do them- 
 fives fiew, that they are ancient, ^ylnd to thefe Noah received a 
 feventh commandfnent, which was that of not eating of any animal 
 till the blood had been taken out of it. Tou fiall not, fays God to 
 him, eat the flefh with the foul, that is, the blood, i^lll thefe make 
 feven commandments, which were obferved by the whole world. Af- 
 terwards God gave Abraham the commandment of circumcifion ; and 
 this Tatriarch inflituted the rnoriiing-prayer. Ifaac eftablifoed the after^ 
 mon prayer, and taught that the tenths of every thing muft be fet a- 
 part for an offering to God. Jacob forbad the eating of the. ftnew 
 which forank, and compofed the evening-prayer. Amram added other 
 precepts to thefe in Egypt, ^ylnd at length came Mofes, who gave 
 the utmoft perfeBion to the law. 
 »w II God commanded iyibraham to circumcife himfelf, and his chil- 
 
 T/he com- * . ^^ ^ 1 /• 
 
 v^anii- dren and his {laves "^ : and this circumcifion was as it were the feal of 
 
 wf«; God ^j^^ covenant which God then entered into with his poflerity. It gave 
 
 Abraham, every one, who received it, admifllon among the people of God 5 and 
 
 without it, every one was excluded from the temple and facrifices. Un- 
 
 circumcifed pcrfons dared not enter into that part of the temple which 
 
 was appointed for the Ifraelites, nor cat the pafchat lamb, neither were 
 
 they obliged to obferve the laws we now come to confider, which the 
 
 Jews believed God fent only to the Ifraelites ; and thefe arc, 
 
 III. The written laws, or law of Mofes y which I confider, 
 
 » Ads XV. 29. The quejfion debated hy the Apojiles -was plainly this. Whether the Gentile Con- 
 certs to Clmjiianity Jljoidd becojne Profelytes of the gate, or Profelytes of Juftice, and they deter- 
 mined for the former. MedeV Works. Ibid. 5 Treatip of a Profelyte, ch. iy. 5 Gen. xvii. 
 
 I. As
 
 Chap. XIII. the Holy Scriptures. 
 
 I. As very extenfive. The Jews reckon up to the number of ilx 
 hundred and thirty commandments in it; and thcfe they divide into two 
 clafles : Affirmatives, among which they reckon two hundred and ibrty 
 eight; and Negatives, of which they make three hundred and ilxty hvc. 
 
 ■ The Rabbins, according to cuftom, fay that the number of the i^ffirma- 
 tive commandments anfwers to that of the parts of a humane body, and 
 that that of the Negatives anfwers to the number of the days of the folar 
 year; and others fay to that of the veins. But I qucftion whether phy- 
 iicians will. find them very exad in their anatomy. This multitude of pre- 
 cepts is what made up that heavy yoke, which fays St. 'Peter, Neither 
 we nor our fathers were able to bear^ : and it was for this rcafon tiint 
 St. Taul called the law of Mofcs, The law of comwayidments ^. But 
 
 ■ yet this multitude of precepts was in fomc fcnfc neccaary for this carnal 
 people, in order to fhew them their obligations in every minute particu- 
 lar, becaufc the groffiiefs of their undcrftandings difabled them from fup- 
 plying any thing which was not exprefly commanded in the law : where- 
 as that charity, which the Holy Ghost pours out into the hearts of 
 Chriftians, is a living law, which comprehends all, explains all, and ob- 
 ferves all. 
 
 The chief among thofe many commandments, of which the law of 
 Mofes confifted, were ten ; which contain the moft eflential duties of 
 men, and were given to Mofes by God, engraven on two tables of flonc, 
 in order thereby to fet before the eyes, the law which fin has blotted 
 out of the heart : and thcfe are called The decalogue. But notwithllan- 
 ding this, we muft be very careful how we i machine that The decalorrne 
 contains either all the virtues which God requires, or all the vices which 
 he forbids. For there arc other vices even of a very enormous nature, 
 befides thofe which are fpecified in it ; and it were :\\\ abominable errour 
 to conclude from thence, that they are no lins. God has fiifficicntly 
 fhewn his abhorrence of them, by the terrible punifhmcnts he has an- 
 nexed to them; but his dcfign in the decalogue, being only to qivc an a- 
 bridgment of his law which they might have perpetually before their 
 eyes, he therefore only fet down in it fomc of the moft common du- 
 ties, and the vices to which humane nature is moll inclined. 
 ? Adls XV. lo, u Eph. ii. ij. 
 
 The 
 
 22 1
 
 22 2 '^H Introdndion to BookL 
 
 The fu'ft tabic pf the decalogue has but four commandments^ j i/?. 
 that of worlliipping one God only ; zMj, that of abftaining from idolatry; 
 ^My. th.u of not taking the name of God m vain; and ^.tl/y. that pf 
 hallowin^^ the fabbath day. But the fccond table has fix : i//. that of 
 honourin^^ father and mother; 2 ^.J'. that of not committing murder; 
 3 (^.7. that of not committing adultery; ^tMj. that of not itealing ; 
 Stbly. that of not bearing falfe witnefsj and 6thl/, that of not coveting 
 any thing that is our neighbours. 
 
 But befides thefe, there are in the law many other commandments, 
 which have a near relation to thefe two tables; and as they depend up- 
 on them, are only as it were a continuation and explanation of them. 
 Of this kind, with relation to the firft table, are the commands, not to 
 otfer facrifice to ftrange Gods^; not to offer up their children in facrifice 
 to the idol Moloch"^; to break down the flatucs of the falfe Gods ^; 
 to dcftroy diviners ^ 5 and not to fwear by ftrange Gods ^. And the laws 
 of this kind which relate to the fccond table, are fuch as follow. All 
 thofe which regulate the punifhments of murder and uncleannefs ^ ; all 
 thofe which relate to the refped due to the fovereign and the aged ^^ ; 
 that of not fufFering a daughter of Ifrael to proftitute her felf ^ ; that of 
 not requiring ufury of their brethren ^ ; that of relieving their neigh- 
 bour ^ ; that of bringing back a wandering ox into the way ™ ; that of 
 helping up the afs that lies under his burden'^ ; that of not giving falfe 
 witncfs with the wicked ° ; that of not following a multitude to do e- 
 vil ^ ; that of not taking out of a debtor's houfe the things which he 
 cannot live without, or of reftoring them before fun-fet^; that of not 
 retaining the hire of the ftranger"^; that of leaving gleanings in their e- 
 flates and vineyards, when they gathered in the harveft and the vintage, 
 for the widows, the orphans, and the Grangers ^ ; and that of not dif- 
 guifing the fexes ^ 
 
 » In the French the decalogue is divided according to the Church of ^ome j that is, the tivo frji 
 cwimayidments are made but oney and the tenth is divided into t'WO-^ and conjequently the fir jl table is 
 
 here/aid by P. Lamy to have but three commandments in it, and the feco7id [even. ^ Ex. xxii. 20. 
 
 e Lev. xviii.21. «i Ex. xxiii.24. « Lev. Six. 31. XX. 5. f Ex.xxiii. 31. 
 
 * Num. XXXV. Lev.xx. loe^f. ^ Lev. xix. 32. Ex. xxii. 2 8. 'Ex. xix. 29. 
 
 k Deur.xxiii.ip. * Lev.xxv. 35. ■" Ex.xxiii. 4. ■• Ex.xxiii. 5. 
 
 o Ex. xxiii. I. ^ Ex. xxiii. 2. '^ Deut.xxiv. 12, 13. I Lev. xLx. 13. 
 < Lev. xix. 9. ! Deut. xxii. %. 
 
 But
 
 Chap. XIIL //j^ Holy Scriptures.^ 222 
 
 But though all thefc laws of the Jews are in fomc fcnfe, religious 
 ones, m as much as God was the giver of them all; yet does the Scrip- 
 ture neverthelefs diftinguifh between civil laws and ecclcfiaflical. We 
 have already treated of the latter in a chapter by thcmfelvcs, and I fhall 
 only here add to them, that wherein God commanded his people to have 
 but one temple to offer facrifice to him in^ So that, as the Hebrews 
 had all the fame original, and worfhippcd but one God, {o had they but 
 one peculiar place appointed for that woriliip. All the Jews were obli- 
 ged to appear there three times in a year, there to give God thanks for 
 the benefits he had beftowed upon them ^ And nothing, as 'Joftphus 
 has obferved, could have been more proper to maintain fricndihip a- 
 mong them, than thefe general aflemblies which were made in the tem- 
 ple, and the feftivals which were there celebrated. [Which leads, 
 
 2. To the wifdom of thefe laws.] The bare reading of them isrf^'mif- 
 fufficient to perfwade us, that God muft have been the founder of this re- "^-'"^^f'^^ 
 
 ... • rr^i I'll • - v;oJ'aic 
 
 pubhck. They are an admu-able mixture ot policy, juftice, innocence Occonomj. 
 and virtue. They all tend to the prefervation of a people, who as fuch 
 are entirely eftablifhed upon religion and innocence. So that the rcpub- 
 lick of the Hebrews is a perfed model of a well-regulated common- 
 wealth. 
 
 With regard to the fovcrcign, ns he is the head of the flatc, and the uitb re\ 
 fafety of his fubjcds depends upon his condudl, Mofes took all the neccf- •'^:"'''''' 
 iary precautions that could be taken, to prevent any one's being admitted m^wj. 
 into the condud of this people, who was not filled with virtue, and a 
 fttanger to all vice. It is fufficient for you, fays he to this pcopfcin tIk 
 words of Jofephus S that God h your fiver eign ; (ntt if yon fjjould e- 
 ver defire to have a king, take care to choofe one of your o-jjn natiorty 
 and one whom you fie inclined to juftice and all other virtues. 111:0- 
 ever he he, let him have r. greater regard for God and the la-jis, than 
 for his own underftanding, and let him do nothing in oppofition to the 
 High prieft, atid the Senate. Let him avoid having great numbers of 
 wives, great ft ate and equipages, and the heaping up of immenfe rich- 
 es ; this pomp and pride will lead him to a contempt of the luw^, 
 
 a Deut. xvi. ^ Utd, 5 Anti^. lib. i\'. c. 8. t Deu: . xvii. 1 4, 1 5, kT, i ;, 1 8> i p, ^o." 
 
 As
 
 2 24- An Introdudion to Book I. 
 
 mthre. As to the adminiftration of juftice, we have already fecn, that Mofes 
 d!flLi. gave excellent rules concerning it j that he warned the judges againft fuf. 
 [^^ti!^ fei-ing thcmielves to be corrupted by prefents ; that one witnels was not 
 of pfuce. ^^^^^^^^^^ 5^t ti^^f there mull have been at leaft two ; and that the inte- 
 grity of their pall lives was made necetfary, to render their teftimonies 
 authcntick. To which, we may here add, that women were not fufFerjri 
 cd to be witneflcs, on account of their natural levity 5 nor flaves on ac. ' 
 count of that meannefs and bafenefs of mind, which may, generally 
 fpeaking, be fuppofcd to prevail in them. 
 w.thre. And fo likewifc docs the lame wifdom appear in thefe laws, with 
 ^ardto regard to the intcrefts and lafcty of the people. Intereft is the great 
 ^rfflTa'nd band of fociety, which men never break, as long as they find their ac- 
 J4ety of ^Q^j^j. -j^ continuing united. And this therefore ought in wifdom fo to 
 tee people. ^^ ^^^^^^^^.^^^ ^s that no finglc perfon Hiould enjoy fuch peculiar advanta- 
 o;cs as will draw off his regard from the republick, and fix it entirely up- 
 on himfclf. When this happens, that is, when avarice prevails, and eve- 
 ry one thinks of nothing but fatisfying his infatiable dcfire of getting 
 money, a ftate cannot long fubfift. And accordingly, we fee the laws 
 of Mofes endeavour to guard againft this evil. God commands the 
 Tews to look on themfclves as brethren and members of the fame fa- 
 mily ^. Upon this foot the land of Canaan was equally divided among 
 them ^% and leaft avarice fhould deftroy this equality, the law of Jubilee 
 reftored every man to the portion which had fallen to him '=. All which 
 were wife reftraints and guards againft covetoufnefs ; and to this muft 
 be added the fevere prohibitions againft removing land-marks <^, and the 
 p.uniftimcnts annexed to theft. It ^' was lawful to kill the thief who was 
 taken in the ad of ftealing or breaking through a walH. He that ftole 
 <^old or filver, paid double ^5 he that fiole cattle, four-fold j he that ftole 
 an ox, five-fold '^ j and the Jews were forbidden to take any ufury of 
 their brethren '\ And as to fafety, the laft mentioned laws fecured pro- 
 perty, as well as guarded againft covetoufncfs j and life was fiafficiently 
 fecured, by the law of retaliation ^ and the puniftiments annexed to mur- 
 
 • Dcut.xv.2. t johnxiv.c^f. « Deut.xxv. -f Deut:xxvii. 17. 
 
 * Ovly by night, not by day. ^ Ex. xxii. 2, 3- I i^'^- "V- 9- " ^^'^- "^^ I • 
 
 ' Lev. XXV. 3^. *" Ex. xxi. 24. 
 
 der ^.
 
 Chap. XIII. the Holy Scriptures. 225 
 
 der ^. Bcfides which, the law alfo required, that if there happened to be a 
 murder in the country, the author of which was not known, the nuui- 
 ftrates of tlie neighbouring cities fhould aflcmble, and pubUckJy declare 
 tliemfclves innocent of it ^. And as to accidental deaths, they were liif- 
 ciently guarded againftj for the law required that all wells fliould be 
 clofed in, and the roofs of all houfes have battlements S to prevent acci- 
 dents. And it appointed places of refuge, for thofe who fhould kill any 
 unawares, to fcreen them from the revenge of the relations of the de- 
 ceafed ^. But the man-flayer could not return to his own houie till af- 
 ter the death of the High-prieft^; which was doubtlefs to fhew that the 
 Ifraelites after they had obtained God's pardon for their ilns, could not 
 enter into heaven, till after the death of Jesus Christ, the true 
 High-prieft. 
 
 And I fhould have obferved further, that in order to prepare an e- 
 quality among x.\\z Ifraelites, God likewile required, that if any of them 
 had fold their liberty, they fhould be reftored to it at the Ju. ilee. But 
 it was lawful to continue thofe in flavery, who were willing to continue 
 fo, and in that cafe, their ears were bored in tcftimony of it*. And it 
 is pretended, that the Tfalmift alludes to this, when he makes the Son 
 of God fay to his Father, (as the Hebrew has it) that he had bored Lis 
 ears^, that is, that he had accepted him to be his voluntary Have: and 
 the author of the Epiftle to the Hebreiz'Sy agreeably to this interpretati- 
 on, renders it, But a body haft thou prepared me '\ that is, to be a \ic- 
 tim, to be offered up in facrifice to thee. 
 
 idly,) In point of prudence, nothing cfcaped Mofts. As children -j^^ 
 are the fupport, and if I may fo fpeak, the nurfery of the ftate, he pro- ci:ncc of 
 fcribed Eunuchs '\ who rob the publick of the children they owe it. oeconomj. 
 He commands that he who debauches a woman Ihall marry her^. He 
 requires, that the woman who is married for a virgin, and appears not 
 to be fo, fhall be ftoned \ Adultery, that great reproach of the married 
 ftate, was tried by a known miracle 5 a woman accufed of it, was obli- 
 ged to drink fomc waters in the temple, which the Scripture calls. The 
 
 » Lev.xxiv. 17. "^ Dcur.xxi. "^ Dciit.xxii 8. "i Num.xxxv.9. 'IbiJ.v.z^. 
 
 f Ex.xxi <J. ^ Pfal. xl.6. ^ Hcb. X. 5. ■ Non iutrabit Eu?iuchut. . . . ecclefum 
 
 Dormnt. Deut.xxiii. I. /^w/^^/ff. i" Dcut.xxii. 28,29. ^ Ibid.v.iyii. 
 
 G g isjaters
 
 2 26 ^^ Introdu6lion to Book I. 
 
 '■ji'aters of jealon/} : if Hie was guilty thefe waters killed her, but if fhe 
 was innocent, they did her no harm ; as we find it related in the fifth 
 chapter of Numh.rs. Polygamy was permitted among the Hebrews, as 
 were alio divorces : of which Jesus Christ fays in the Gofpel, 
 that this liberty was granted them, bccaufe of the hardnefs of their 
 hearts % that is doubtlcfs, in order to prevent poifonings and murders. 
 The dcfire of having children which nature infpires, was augmented a- 
 mong the Jews, by the reproaches which the law throws upon the bar- 
 rcnncfs of women ^ j and in order to preferve both the names and e- 
 ftates of families among them, if a woman had had no children by her 
 husband, fhe after his death married his brother, and the children of this 
 fecond marriage were cfteemed the defendants of the firft c. 
 
 God forbids their kings to multiply wives 'i, but this is only to be 
 underftood of too great a number ; for it's certain they were permitted to 
 have fevcral. As to the laws, which obliged women to continue fepa- 
 ratcd from all converfc, after their lying in, on account of their legal 
 impurity, we have already fpoken of them. 
 
 And befides all thcle, Mofs gave likewife other laws for the fecu- 
 rin"- of things which had been cntrufted witii others^, and to regulate the 
 iuftice of weights and meaiures ^ ; and he gave all his citizens afiurance, 
 of the protcdion of the laws ^. Lepers were baniflicd the fociety in or- 
 der to prevent the fpreading of fo contagious a diftemper ^. It was not 
 lawful to declare war, till terms of peace had firft been offered \ All 
 fociety with foreign nations was at firft forbidden the Jews , kaft they 
 iliould fuffer themfclves to be corrupted by their examples ^. And Liftly 
 this legiflator engages his fubjeds to obferve his laws, by the only two 
 motives that have any great influence upon men, hope and fear. He 
 promifes thofe who fliall be faithful in obferving the law of God, riches, 
 regular feafons, plentiful harvefts, rich vintages, great abundance of all 
 things, and rivers of milk and honey ; and on the other hand he leaves 
 no crime unpunifhed^: but I Ihall not here *" repeat, cither the puniHv 
 
 • Marr.xix.8. ** Ex. xx ill. 2(5. Deut. vii. 14. = Deut. xxv. 5. (J. ^ Deuc.xvii 17. 
 
 * 'E\.Ti\\\.'j.&c. ^ Deur. XXV. 1^,14, 15, i<). ^Lev.xxv. 14. > Lev..xiii. 14. 
 
 ' Deut x.^. 10. '' Num.xxiii, 50. Deut. xx. 15. -18. ' Deut xxviii. 
 
 ments
 
 Chap. XIII. //j^ Holy Scriptures, 227 
 
 ments he appointed for criminals, or the manner of inflicting them ; we 
 have already faid enough of them in the preceding chapters. But, 
 
 IV. Besides the written law, the lews do likcwile acknowledge T/^)- Oral 
 another, which they z:A\Tke oral la-ji\ that is to fay, the law which was .;^''-' "^ 
 tradtta ore, or which tradition handed down to them by word of mouth. 
 They alfo call it The fecond law j and it confirts either in cxplaucitions 
 of the fenfe of the law, or in cudoms, which are fo many guards to the 
 more exad obfcrvance of it. They pretend that Mojcs is as well the 
 author of The ftcoyid iaWy as of xhz firft, which he wrote with his own 
 hand : and the account the Rabbins give of it, is as follows. 
 
 Ton are to know, fays Maimontdes^ that Mofes, at the fame tifne that it's origin 
 he received the law from God, nctcv d likewif the interpretation ^/,7\r "^ 
 it. The text was firft given him, ani then the explanation which monides. 
 taught him what that authentick text contained : and this is the man- 
 ner tn which he taught them both to the Ifraelites. When Mofes reti- 
 red into his tent, Aaron came to him, and karned the law which God 
 had givtn him, and the interpretation of it: and then he flood up, and 
 placed himfelf at his right hand. After Aaron came in Eleazar and I- 
 thamar his fans, and Mofes repeated to them the fame things which he 
 had faid to Aaron : after which they placed themflves one at Aaron'j 
 right hand, and the other at Mofes'x left. Then came the fventy El- 
 ders, and Mofes gave them the fame leffon^ which he had given Aaroa 
 end his children, \ylnd laft of all, came all the people to feck the 
 Lord, and to learn of Mofes the law and its interpretation. So that 
 Mofes repeated the law four times to Aaron, three times to his cliL 
 dreny twice to the feventy elders, and once to the people. K^Ifer this 
 he withdrew, and Aaron taught the text, which he had leaned by 
 heart, after having heard it four times from Mofes. Th. n he went, 
 out-, and after hi?n, his children did the fame thing j and after they 
 w<!r3 gone, the feventy Elders alfo repeated the law to tie people, 
 iyind by this means, thty all heard both the law and its ihterpr.ta- 
 t ion four times, Aaron heard it four tnn:s at the momh of Mofes; 
 his fons, three times from Mofes, and once from htm -, the Elders, 
 twice from Mofes, once from Aaron, and once from Eleazer and Irlia- 
 mar •, and the people, once from Mofes, a fecond time from Aaron, a 
 
 G CT 2 third
 
 onjn 
 
 228 An Introdu6lion to Book I. 
 
 third time from his children, and a fourth time from the Elders, The 
 chief among the people divided among them the care of teaching both 
 the text of the law, and the explanation of the finfe which it con- 
 tains. But the text was written, and the interpretation of it was pre- 
 flrved by tradition, ^nd from hence it is, as this Rabbin concludes; 
 that the Sages [peace be to their fouls) divide the laws into two fort s^ 
 the one written, and the other oral ^. 
 j.'r true Xhis Is tlic honour the Rabbins do their traditions 5 they attribute them 
 as well as the law, to God himiclf 5 and the only difference with them is, 
 that the law was written, and the traditions conveyed down, njiva voce. 
 But I know not whether this be matter of fad. What is certain, is, 
 that the refped the Jews had for the majefty of God, from whom they 
 had received the law, and the punirhments which were annexed to the 
 breach of it, infpircd them with a fervent defire of being inftruded in 
 it, and obferving it. But they were above all things afraid of breaking 
 it through ignorance ; and Mofs having commanded that in all doubts, 
 the Triefls, that is, the great Sanhedrim fhould be confulted ^, it is 
 highly probable that the Oral law is nothing but the decifions of this 
 alfembly, which were not written down 5 and by a perpetual addition 
 of new obfervations , became a fort of barrier againft the violation 
 of the law of the Lord. And this Matmonides^ himfelf feems to 
 acknowledge : The great Sanhedrim of Jcrufalem, fays he, is the foun- 
 dation of the Oral law ; they who compofe it, are the pillars of doBrine^ 
 and the fources from whence Ifrael mujl draw both the law and jufiice, 
 Wkilfi this aff mbly fubfifled, there was no difpute among the Ifraelites; 
 For if any difficulty arof, they immediately confulted the Sanhedrim in 
 their own city-, and if that determined it, they food to its determination. 
 If that could not decide it^ a deputy and he who propofed the difficulty 
 went to Jcrufalem, and propofd the thing to the Sanhedrim upon the 
 mountain of the temple. If that did not determine it, they went to 
 the Sanhedrim at the gate of the temple -, and when the difficulty was 
 beyond the ddermination of all thefe tribunals^ they had recourfe to the 
 great Sanhedrim. Hi re, if the judges agreed, and they either from 
 
 » S-e Pri J. CoQ. p. i. B. 5. Vnd?r the year 44^. p. 254, 256- of the Fol.Edit. 5 Deut. 
 
 xvii. 8.-13. 5 Treat, of rebels, f^.i. 
 
 tra- 
 
 J
 
 Chap. XlIL the Holy Scriptures. ^2 2 9 
 
 tradition, or their own learning, found out the fo'ution of the difficnUy, 
 tkey immediately pronounced fntence ', and if not, tky t^ck tim: to con- 
 Jidcr of it: and when aU, or the greatcfi part of them Cutne to be of 
 one opinion, tkey bardy futd. Such or fuch a thing has b.'m determined '•> 
 and this determination was generally received. But fincj the Sanhe- 
 drim has been dejiroyed^ dlvifion has fpread it filj every where. One 
 fays, this IS lawful, and brings his reafons in fipport of its being fo -, 
 another fays the fame thing is forbidden, and end-avou-s to prove it: 
 one fays, fuch a thing is pure^ another fays of the fame thing, that 
 it is impure. 
 
 S o that, according to this Rabbin, the Trophets and the Sanhedrim^ 
 have made feveral ordinances, fince the receiving of the law, which the 
 Jews have obferved : and indeed we may trace the pradice ot them ia 
 tlie Scripture, which frequently alludes to them. The Sanhedrim had 
 two views in the making thefe ordinances ; one of which was, the cau- 
 fmg the law of God to be obferved with the more exactncfs, their addi- 
 tions being a fort of enclofure to it, which prevented the violation of 
 it. And thus in the cafe of the degrees of proximity, within which 
 marriage was by the law forbidden, the Sanhedrim added (everal others 
 to thole mentioned in the law, and even enjoined the obfcrvation of 
 what they had thus commanded or forbidden, under fevere puniflimcnts. 
 And the other view the Sanhednm had in thefe ordinances, was, the 
 entire feparation of the Jewifh nation, from all other people whatfocv^r j 
 for fear that their intercourle with ftrangcrs fhould give the Jews a dif- 
 like of their own cuftoms, or make them fond of following new ones *, 
 and leaft they fhould conrrad marriages with any of thofe people, and 
 be led by degrees into their fuperftitions ^ : and this is the realon why 
 the law commands them not to eat of the bread of the Gentiles '\ and to 
 abftain from certain meats ^. So that, the Jews, by an extravagant attach- 
 ment to the law, by explaining it, by extending it, and by always choo- 
 fmg the fevercft fide in cafes of doubt, becaufe they thought it the fafcd, 
 have burdened themfelves with an innumerable multitude of precepts''. 
 
 « Ex. xxiv. 10. ^ See Lev. xxii. 2^. Fulg. i Lev. xi. ^ See Prid. Con. P. i. B 5. 
 
 Under the year 44.(J.Fol. Ed. p. 357. 
 
 In
 
 2QO Jn Introdu6lion to Book L 
 
 ihejerj::. \^ cafcs, whei'cin the law docs not explain it felf clearly, they endea- 
 fe/^"/;'- vour to find out the intent of the legiflaror, by drawing mferences from 
 terpe:n;g iiich placcs as are pcrfpicuoLis. And this they do thirteen ways j fome 
 Sirtj>turc. ^^ ^yi^^^l^ I fi-jjii i-i^^i-^; mention, that the reader may by them form a judg- 
 ment of the rclf. The law commands, that they fliould make an ex- 
 ad fearch for all the leaven that is in their houfes at the time of the 
 ^Faffover^ that it may be taken away^ 5 and from hence the Jews con- 
 clude that this fearch muft be made with a candle, becaufe that is a more 
 exad way of fearching after it, than any other. The law declares, that 
 the bed, upon which an unclean perlbn lyes, is to be thought unclean^; 
 and from hence the Jews infer, that his cloak and his fhirt are fo too. 
 The law fays in general, The animals which Jhall be offered up to God 
 
 in facrifice But the Jews confine thefe animals to certain beafts only, 
 
 becaufe the law adds. Ton jhall offer facrifice s of oxen and jheep"^. On 
 the contrary, when the law after having fpoken of the fpecies, men- 
 tions the genus^ they conclude that the whole genus is there meant by 
 the fpecies. And this method of extending and interpreting the law is 
 the fource of an infinite number of very fingular cuftoms which are ob- 
 ferved by the Jews j as for inftance, that of not drinking any Hquor till 
 it has been {trained through a linnen cloth : which proceeds from their 
 fear of fwallowing a fly, which is an unclean animal, and forbidden to 
 be eaten, by the law. 
 
 But we are not to imagine, that all the Jews have been fo fevcrc 
 
 and fcrupulous. No, they have run into the two contrary extreams of 
 
 rigour and remiflhefs. The zeal of fome hath impofed a yoke upon 
 
 them, which they could not bear ; and the loofneG of others has fought 
 
 out the moft foftening and convenient interpretations. And from hence 
 
 have fprung thofe contrary opinions which have divided their dodors. 
 
 Maimonides exprefly fays, that till the time of The men of the great fy- 
 
 nagogue ( which is the title the Jews give to the prophets Haggai, Ze- 
 
 churiah^ Malachi, Daniel, and others ) there were no difputes about the 
 
 law 5 but that afterwards the Dodors became divided among themfelves, 
 
 and have flatted infinite difputes. 
 
 A N D it was in order to ftop the courfe of them, and to prevent the 
 
 Oral la-ju which was not written, from being loft, that they, after the 
 
 a Ex.xi. I). ^_ Lev XV. 4. ' Lev.i. dc- 
 
 i
 
 Chap. XIII. the Holy Scriptures. 2 ^ 1 
 
 deftrudion of the temple, drew it up in a volume called M fcl.m, a ^'''<--5^'"a 
 term which the Greeks render by h-jTc^^'^ar., which %ni;ies, the (tcoudl^L^'^,^ 
 lau). The author of it was Rabbi Judas. A great while before his ^' -'^■"''' 
 time, and as we have feen, before the birth of J esus Christ, the ^°''^°^"^- 
 two Rabbins, Hillel and Schammat, had fet up two fchools, in direcl op- 
 pofition to one another ; and, Ever fince the difciples of thef^f t'^o 
 Rabbins have began to multiply, fays Maimonid s, as they did no! Cvu- 
 fider things thoroughly, the divijion betvueen them has much div:did \\- 
 rael, and has mad.' as it iu'ere tizo la-jjs, of the la-^ of Mofes. And 
 this obliges him to give great praifes to Rabbi Judas, whom he always 
 calls Our ho'y T^oEior, for having compofed the Mifcl.na. From the 
 time of Moks, fays he=^, to that of our holy dodor Judas, no boiiy put 
 down the precepts of the oral law in 'writing. In every a"e the hind 
 of the Sanhedrim or the Prophet, compofed private me?noirs of the tra- 
 ditions he had r. ceived from his mafters, for his own nfc, and taught 
 them viva voce. As to thofe things^ vjhich tradition did not determ ne^ 
 er which muft be either determined by a frefh decifion, or drawn fro?n 
 the law by one of the thirteen tfual ways of explaining it, the Sanhe- 
 drim /r^;^^//;?r^^ y^^/'^wr,? concerning them. And this contniu.d to be 
 the method till the time of our holy Dodor. But it is he viho has 
 colle6led all thefe traditions, opniions, interpretations^ and d.cilhns 
 which were made by all the 'Dollars and Sanhedrims from the time of 
 Mofes to his own-, into one fingle vohme, and has compofed the Mifch- 
 na of them. This book was received by all the Jewijh wor.'d, every 
 one tranfcribcd it, and every one taught it in Ifrael, that the oral law 
 might not be loji. But what was it that engaged this holy Dodor, to 
 write this work, and to make this change ? It was his having fe. n, 
 that few perfins fludied the law, that th.'y who d/d, followed contrary 
 opinions ; that frefh per fecut ions were rifirig up aganijl them daily ; that 
 impiety fpread it flf every where -■, and that the Ifraclites were banifnd 
 into the utmoft corners of the earth. His defign was to co?npofe a work, 
 which the Jews mi(^ht alxays have in their hands .^ and learn from it 
 their obligations and their duty. And the Mifchnah, though a very lit- 
 tle volume, docs yet contain both the canon and civil law of the Jews. 
 
 * Vref, to the book entituled, The ftrong hand. 
 
 The
 
 7 0-2 An Introdu6lion to BookL 
 
 The common opinion as to the time of its compofure, is, that it was 
 done under the empires of Antoninus and Commodus, an hundred and 
 fitty years after the dcftrudion of tlic temple, that is, about the end of 
 the iccond century of the Chriftian Church. 
 Gemara X o which is now added a fecond work, which confifts of the glofles 
 ^^'' ' and interpretations of the Rabbins upon it, and is called in Hebrew Ge- 
 warn, and by the Greeks -rtX^l oxnc,, that is, The perfection of the Mifeh- 
 nahy as the Jews fpeak ; and both thefc are contained in the Talmud. 
 S o that, the Talmud is a famous work, which is as it were the body 
 TahnS. ^^ ^^^^ jcwifli dod:rine, and contains, their religion, their laws, and their 
 cuftoms. At prefent, there are two of them 5 that of Jcriifalem^ which 
 was compofed by the Rabbins of that city, according to (ome, in the 
 year of Christ 230, or Ibme what later ^ ; 2i]^(i \\\z.t of Babylony of 
 which the Rabbins of that city were the authors^, and which is of a 
 great deal more authority than the other. They arc divided, as has been 
 laid, into two parts ; one of which is called The repetition of the law, 
 or Mifchna^ from the Hebrew Schana, which fignifies to repeat^ and is 
 called by the Greeks SivT^^cacn^ 5 ( this law God gave Mofes, the fecond 
 time he talked with him > this is what they call the oral law, and is 
 drawn up in thefes and aphorifmsj) and the other is called Gemara, that 
 is, A fupplement or Terfe6iion, from the Hebrew Gamar to finifo ; and 
 confifts of the explanation of the oral law, and the decifions of the Rab- 
 bins. 
 
 Maimonides has abridged the Talmud^ in a work which he calls The 
 ftrong hand 5 and it is from thence and the Talmud it felf, that I have 
 drawn many things which are fcattered about in the different parts of this 
 work 5 efpecially the cuftoms and obfervances of the Jews, who lived in 
 the time of Jesus Christ, as founded upon the oral law, which 
 are very neceffary to be known by all who would underftand the Gofpel. 
 
 » Ahout the year of Chriji 300. Prid.Con.P.L B. 5. Under the year ^^6. ^ About the 
 
 year of Chrifii 500. Ibid. 
 
 CHAP.
 
 Chap. XIV. the Holy Scriptures. 2ct% 
 
 C H A P. XIV. 
 
 The JezviJJj cufloms, as ivell ancient as modern^ iihtch relate 
 
 to civil Life, 
 
 GO D was not content with only giving his people laws for the rcau- 
 lation of the religious worfhip, which he required to be paid to 
 hinifelf ; the knowledge he had of the barbarous manners and grols un- 
 derftanding of this people, indued him to give them others aUb, con- 
 cerning many things which relate only to civil life. And thcfe laws not- 
 withftanding the fubjed matter of them, do yet dcfcrve the name of di- 
 vine la\^s. For befides that God is the author of the things they com- 
 mand, religion it felf is likewife concerned in them, how diftant Ibever 
 they may appear to be from it. Thus for inflance, the Jews were obli- 
 ged to wear about their perfons and upon their habits fomc marks of their 
 religion. The law commands them=^, to fow tufts to the four corners of 
 their cloaks ^^ and to tye fome pieces of parchment upon their fore- 
 heads and arms, wherein certain words of the law were written". And 
 this was a fpatious field for the zeal and affedation of the devotees, who 
 have added a great deal to thefe precepts. From hence come that infinite 
 num.ber of cuftoms, which were obierved by the Jews, long before the 
 birth of Jesus Christ, and are fo to this day. And as the Gofpel 
 frequently alludes to them, it cannot be well undcrllood, unlefs we have 
 fome knowledge of their cuftoms : which I fliall therefore here give fome 
 account of, without purfuing any other method, than that of the ordi- 
 nary courfe of humane life, from the birth to the grave. 
 
 T o begin therefore with circumcifion ; no one is ignorant that the arcumd- 
 child was obliged to be circumcifed eight days after his birth. This/''«- 
 painful rite was performed only on boys, and in private houfes onlyj 
 there being no particular ofiicer among the Jews whofe bufinel's it was to 
 
 * Tb.it ;.<-, according to thcr ivtcr pre tat ions of it. b Num. XV. 38. Vul^. ••■ Ex'xiii. 1.5. 
 
 • H h perform
 
 K.JTJei 
 
 2 <iA An Introdiidion to Book 1. 
 
 perform it. They, who apoftatizcd from Jttdaifm, endeavour'd to take 
 away the marks of circumcifion 5 which St. Taul forbids the converted 
 Jews. Is any man, fays he, called being circttmcifed? let him not be^ 
 coyne nncircumcift'd^, Tiicre are proofs that the apoftate Jews made ufe 
 of this art to conceal their origin, and that they were therefore called re- 
 ciititi. The day circumcifion was performed, the child always had a 
 name ^iven ir, which was ufually Significative. The name of God was 
 often taken into them, as in Nathanael, which fignHies, The gift of 
 God', and in fomc it was always underflood, as in John^ which muft 
 fi^nific The mercy of God, and in T^avid, which is, Beloved of God. 
 But afterwards, the refpecl the Jews had for this augufl: name was carri- 
 ed fo far, that they for that rcafon changed the nrft letters of it before 
 they would put it into proper names. Thus inftead of Joachim they 
 faid Eliakimy inftead of Jehoiada, Zechariah, And they likewife de- 
 lighted in changing the names of idols and their temples, into terms of 
 reproach and contempt. Thus, the idol which the Philiftines called Be- 
 elfm. Uy that is, The God of heaven, they ironically called Beelzebub ''> 
 The God of flies j and inftead of Bethel, that is. The hoiife of God^ 
 ( which was the name of the place where Jeroboam fet up one of his 
 golden calves '^ ) they call it Bethaven, that is. The houfe of iniquity. 
 The defire of concealing their origin, or of being thought Greeks or Ro- 
 mans, made them likewife difguife or tranflate their own names ; which, 
 they began to do, as foon as they became fubjcd to the Kings of Sjria, 
 who as we have fcen, fucceeded i^lexander the great, in this part of 
 the caft. Jofphus ^ obferves, that Jefiis and Onias the fons of the High- 
 prieft, changed their names to pleafe ^yintiochus, who was furnamcd the 
 illiiftrious i and that Jefus took the name of Jafon, and Onias that of 
 Menetatts. And in time, this became frequent, and grew up at lafl: in- 
 to a fettled cuftom, fo that we meet with feveral who had thefe names ^ 
 as for inftance the widow St. Teter raifed from the dead, whofe proper 
 name was Tabitha, took the Greek name of T)orcas^. Thus tliey turn- 
 ed Thomas into 'Didymiis f, Mordecai into Mark, Silas into Tertiiis s. 
 Said into Taul^^, and Simeon into Simon; and iometimes they afllimed 
 
 ^ I Cor. vii. 18. ^^ 2 Kincsi. 2. <^ i Kings xii. 25). «* ^;//i^. lib.xii.c.6'» 
 
 :A^t$ix. 3i5, .^Johnxi.i6. ^Rom.xvi. 22, '^ Adtsxiji.^. 
 
 -- . • aamc3
 
 Chap. XIV. the Holy Scriptures. 2 c? -* 
 
 names that were piirely Greek, as thofe of t^riftobiilus, i^ndre-j: and 
 Thtlip, 
 
 At the weaning of their children, the Jews made a great fcaft. They 
 who had been born of a Have, could not atllimc the name of i^hia 
 which fignifies Fathers this was the privilcdge only of fuch, as had a 
 right of inheritance. Which made St. Taul fay of the Chriflians, TLat 
 having received the fpirit of adoption, vse can cry i^hba, father''. 
 
 Concerning marriage, the Jews had many cuftoms which wqtq Murr-.a- 
 peculiar to themfelves. The young men were obli.ed to marry at llx-^''" 
 teen or feventeen years old, at fartheft; and this cuftom they continue 
 to this day. The education of their daughters was formerly very fevcrc 
 they feldom let them ftir out of their houfes ; and for this rcalbn a 
 daughter is called in Hebrew Alma, that is, one concealed, or flnit up 
 Marriage was performed out of the temple, and without any rcliuious 
 ceremonies: and it was always preceded by efpoufals, between which 
 and the ceremony, there mufl have been at leafl two or three months 
 and fometimes there were feveral whole years. On the day of marria<^e' 
 the bride was led to the bridegroom's houfc, by a chofen company "of 
 his friends 5 whom the Greeks call Taranvmphs, and the Hebrews Sche- 
 liachim, which fignifies, Meffengcrs or Apoflles. And this perhaps, may 
 be one reafon why Jesus Christ gave the name of ApojUes to his 
 chief difciples, namely, becaufe they were as it were the Lrtdeinen in the 
 marriage between him and his church. The virgins who went before 
 the bridegroom, always carried lamps in their hands -, which were pieces 
 of wood, at the tops of which were faflened a fort of cups full of oil 
 and pitch, with a piece of fluff in the middle of them, which icrvcd for 
 a wick, and was lighted. The marriage ceremony was performed under 
 a canopy fupported by four young men, and in the mean time, all that 
 were prefent fung, and offered up vows and prayers, for the profperity 
 of the new-married-couple. It confiflcd in the bridcgroom*s civin^^ his 
 bride a ring, and m reading the marriage-contrad j and there ouiiht al- 
 ways to be prefent two witncifes at leafl, and thefe ufuaily were Rabbijis. 
 After this was; done, they fcafted for eight days together j and it is, I be- 
 lieve of the third day of this cight-day-feaft, that we are to underfland 
 Rom. viii. ij. 
 
 Hh 2 tho/c
 
 \An Introduction to Joook L 
 
 thofc words of St. John^, On the third day there was a marriage, &c. 
 which I mould tranllatc, On the third day of the marriage which was 
 in Cana of Galilee, Jcfiis came, &c. and this is the reafon, why upon 
 the coming of our Lord and his Apoftles, they wanted wine. 
 
 Their daughters generally fpeaking might marry into any tribe j 
 Michal of the tribe of Benjamin^ married T^avid, who was of the tribe 
 of Judah ^ But an hcirels was obliged not only to marry in her own 
 tribe, but alfo to one of her father's relations. The Levitcs might mar- 
 ry as they pleafed, into all the tribes j we find in the ninth chapter of 
 Jud^es^ a Levite married to a woman of Bethlehem of Judah. And 
 though the law forbad relations to marry, yet this did not hinder but 
 that when a man died without children, his brother was obliged to mar- 
 ry the widow, and the children he had by her, bore the name, and in- 
 herited the eftate of the deceafed. And this formed a double genealogy 
 among thcni ; one of which was natural, and the other legal. In the 
 former were the names of their fathers, in the other were the names 
 of thofe to whom they were heirs. The Jews were very exaft in draw- 
 ing up thele genealogies ; and as appears by the books of Ezra and Ne- 
 hnniah were no lefs fo, in keeping them. Every man was permitted 
 to have feveral wives, except the High-pricft, who alone was debarred 
 that liberty. According to Jofephus and the Rabbins, he could have but 
 one, and (he muft have been a virgin, when he married her. The Jews 
 had'no communication with their wives, during the time of their ordi- 
 nary illnefs, nor whilft they were breeding, nor all the time that they 
 lucklcd their children. They were formerly, becaufe of the hardnefs of 
 their hearts, permitted by God to put away their wives 5 which they did, 
 by giving them an inftrument wherein they declared the woman to be 
 free? and at liberty to marry another man. But we learn from Jofephus^ 
 that' this was the priviledge only of the men, and that the wcfmen could 
 not feparate themfelves, without the confent of their husbands. If a wo- 
 man was an adulterefs, a Jew could not keep her j upon her being fuf- 
 pedcd, flK was forced to drink the bitter waters, called The waters of 
 jedoufy, in proof of her fidelity, as we have before obfeived. 
 
 *ch.ii. 5. * 1 Sam.xviii. 27. 
 
 The
 
 Ta^eX^ 
 
 Plau J-'A'-^ 
 
 A Jev^ in hu Th ale t
 
 Chap. XI V. the Holy Scriptures. 2 c^t 
 
 The Jcwifh cuftoms, concerning rhc manner of their dicb, arc vet ^^v^v.-; 
 more fmgular. Becaufc the law forbad them wearing a garment made' of 
 both linnen and woollen, they therefore would not lo much as few their 
 woollen cloaths with thread. To the four corners of their cloaks, they 
 tied tufts, which were of a purple colour ; and they w ho affected a 
 Ihew of devotion, wore them deeper than others. At prcfent, as they 
 in general follow the cuftoms of the country where they live, in their 
 habits ; they wear under theii cloaths a fquare piece of ftufP, which has 
 tufts at the four corners of it. In their fynagogues, when they are at 
 prayers, they have a larger piece of the fame kind with which they cover 
 their necks andihouldcrs. This drels they call ThaL t, and is it fomethin'^ 
 very holy among them, becaufe it fupplies the place of that habit, by 
 which Mofss commanded them to diftinguifh themleh-es from other peo- 
 ple. For the better undcrftanding which, the Reader has only to ca(l 
 his eye on the adjoining plate ; where there is reprcfcntcd a Jew drcilld 
 in his Thalet^ or praying-habit, from which hang four tufts, at the let- 
 ters F. F. F. F. Befides the Thalet^ the Jews tied to their foreheads and ^^^'^ *^- 
 arms, what they call Tephillim, and the Greeks Thtla^eries, whicli con- 
 fifted of fome pieces of parchment, wherein were written fome paflai;cs 
 of Scripture. This they obferved fo late as St. Jcroni^ time; whoin 
 his Commentary on the tuuenty fourth chapter of Ez,?chid fays ; 77?,? 
 Jews fay that their Babylonifh T>o6ior5^ -juho iz'ere '■eery Jirih in the 
 obfervation of the law, wrote the decalogue upon parchments ^nhtcb 
 they put round their heads j and that this is commanded bf the la-ji\ 
 when it commands them to hang it upon their foreheads, and before 
 their eyeSy that they may al-juays fee, what is commanded thc?n. And 
 indeed God did command them to carry the law written upon their fore- 
 heads, and faftened to their arms. It was thus that they obferved it in 
 the time of our Lord, who reproaches thofe who atfeded to Hicw their 
 devotion by enlarging their Thyla^feries^ -^ which is generally mifunder- 
 ftood. For it is thought, that theic Phyladeries were bands of parch- 
 ment, which thefe devotees made broader than ordinary j but that was 
 not the cafe. Their defign therein, was to write a greater number of tiic 
 words of the law in themj and rhc manner m which they then did, 
 
 t Matt.xxiii. 5. 
 
 ;ind
 
 2^3 An Introduction ifo Book I. 
 
 and the Tews to this day do make them, is this. For making the hcad-phy. 
 lactcrics, they have a Tquare piece of wood, in which they cut three flits or 
 clefts, as at the letter M. Over this they put a piece of skin, which was 
 drellcd moift, and turned it into every one of the cuts. When it was 
 dry they took it out, and then it had in it four little hollows or cells, in- 
 to each of which they put a piece of parchment rolled up, in which 
 fome words of the law were written. And then they tied this skin, 
 \s1iich had the fhape of the figure N, to the forehead with flraps, as you 
 fee here in the picture of the Jew. And though this skin covered but 
 a fmall part of the forehead, yet it contained feveral words of the law -, 
 and it was in this manner that the Pharifees enlarged their head-phylac- 
 teries. As for thofe for their arms, they likewiie made ufc of a fquare 
 piece of wood, to make them, but without any cutts in it, as at the let- 
 ter P. They bound a piece of moifl skin over it j and after having 
 brought it to the form of the figure Q, they put a piece of parchment 
 into the hollow of it, in which were written four pafTages of Scripture, 
 and then tied this skin to their arms. The Jews, as has been faid, do 
 to this day call them Tephillim^ which fignifies Trayers i bccaufe it is 
 chiefly when they are at their prayers that they wear them. The term 
 ^PhilaEiery is Greek, and the Jews who fpoke Greek, called thefe skins 
 and parchments by this name, becaufe they helped to preferve the memory 
 of the words of the law. I fhall not here repeat all the things which 
 the Jews fay about them j it is fufficient to my purpofe to have given the 
 reader an idea of them. 
 
 The Jews always went bare-headed, except when they were in mourn- 
 ino-, or in the temple, or in the fynagogues. They thought this manner 
 of praying covered, fhew'd more refpecl for the majefly of God, as tcfti- 
 fying that they thought themfelves unworthy to look up in his prefence. 
 But the Apoftles changed this cuflom, as appears from St. Tatil's forbid- 
 ding men to pray or prophejy with the head covered^ : unlefs it be faid, 
 that he here Ipeaks of private aflemblies held in houfcs, fuch as thofe of 
 the primitive Church were ; and not of the temple or fynagogues, where 
 the Chrif\ians doubtlefs followed the common cuftom. Women vrent 
 covered in the flreets, and their fear of being feen carried them fo far, 
 
 I Cor.xi. 14. 
 
 as
 
 L^nap. Al V . the Holy Scriptures. 
 
 as to make it cuftomaiy to cover their own v^i:\x borrowed hair- but ux 
 the fynagogues, as they were feparatcd from the men, they pravcd with 
 their faces uncovered. 
 
 The Jews went bare-footed; only they had fandals on, which were 
 like thofe of the Capuchins abroad. This obliged them to wa;h them 
 often, and anoint them with oil. Thcfe fandals were tied on tlie feet 
 with ftraps, as you (ee at the letter Z in the lall plate ; fo that, when' 
 they would take them off, thcfe ftraps mud be untied -, which it 'was the 
 proper bufinefs of their fcrvants to do. And this is the realbn, why St. 
 John in humility declares himfelf unworthy of untying the Jlraps oj our 
 Lord Jesus Christ 's fandals ^ 
 
 They obferved the commandment ^ in Leviticus, of not cutting their 
 hair round, v\0): Jhaving their beards, with great exaancf^. Their cloaths 
 came down to their feet, and were very fulh When they travelled or 
 went into the country, they fhoitned them^ by tying them round them 
 with a girdle. 
 
 A s to their houfes ; thofe of men of quality among the Jews, like h.^q, 
 thofe among the Romans, had feveral covered walks, almod like the mo- 
 dern cloyftcrs. The roofs of their houfes were flat, and convenient to 
 walk on; fo that we fee they fprcad a tent for Abfulom on tlic top of 
 the houfe^^. It is faid in the book o^Jhdges^, that there were about 
 three thoufand looking on Sampfon from the roof of the houfe where 
 the Philiftines were aflembled. Jeremiah'- reproaches the jews with ha- 
 ving offered facrifices to idols upon the roofs of their houfis; and Jesus 
 Christ commands his difciples ^ to preach upon them. The law com- 
 manded, that there fliould be a battlement round them brcaft high ; and 
 the flairs up to them were on the out-fide of the houfe. The Jews had 
 not the art of making glafs-windows $ they made ufe of lattices or cur- 
 tains. Neither had they the invention of chimneys; they made their 
 fires either in the open ak, or in the middle of their chambers. The 
 modern Jews leave about a cubit fquarc of wall unplaifkrcd, in fomc 
 part or other of their houfes ; to fet before their eyes, the dellruclion of 
 the temple, Tliey formerly would not fuffcr any beams of a floor to ict 
 
 • Mar. i. 7. t ch. xLx. 27. f z Sara.xvi 22. •* ch. xm. 27. 
 
 « ch. xix. 1.3. I Matt. X. 2 7. 
 
 out 
 
 39
 
 2 AG An Introdudion to Book I. 
 
 out into the flrccts in Jemfalemy left it' there fliould be any pcrfon dead 
 upon that floor, they who walked under thole beams, fhould be polluted 
 without knowing it. 
 
 God commands them to write the commandments upon the doors of 
 their houfes and chambers ^ 5 and they have different ways of putting this 
 commandment in execution. Some write them on little rolls, which 
 they faften to all their gates; but others enclofc them in a cafe, which 
 they faften to the gate, or put into a hole in the wall ; and the devotees 
 lay their hands upon this place, as often as they go out, and fay, The 
 Lord prefvrve ?ny going oiity and my coming in. Some make a hole in 
 this cafe, in which they fliut up the commandments ; and through the 
 hole there appears the word Schdddai, which is one of the names of 
 God, v/hich they write on the outfide of the papers which are rolled up 
 in it. Maimonides obfcrves, that they were forbidden to make theic 
 houfes in the form of the temple, or to have any thing in their houfes, 
 which was like the things in the temple, as the table, or the candleftick. 
 If any one built a fynagogue, he was obliged to build it finer than his 
 own houfe. The ftrangers who came to Jerufalem to offer facrifice, 
 were lodged there at free-coft. 
 Food. They generally buy their kitchen- furniture all new, for fear it fhould 
 
 have been ufed in drefting viduals, which are forbidden by the law : and 
 if they happen to buy any which belonged to a Chriftian, they break all 
 the wood and earthen- ware, and take all polfible pains in cleaning thofe 
 vcflels that are of mettal. The law commands in this cafe, that they fhall 
 make every thing pafs through the fire, which can bear it, and fhall pu- 
 rify with the waters of expiation thofe things which cannot. They have 
 two lets of utenfiJs, one for drefting and eating flefh, the other for 
 fpoon-meats. They are fo very exad, as even to fcruple the cutting 
 chcefe with the fame knife they have cut flefh with j and all this for fear 
 of breaking that prohibition in Exodus ^, Thou Jhalt not feethe a kid 
 in his mother's milk. 
 
 They formerly eat lying upon beds, which generally, when the fea- 
 fon would permit, were made under trees or arbours : and as they lay, 
 they leaned upon pillows or cufhions. And to this the Prophet Ezekiel 
 * Dcuc. vi.9. ^ ch.xxiii. 19. 
 
 alludes,
 
 Chap. XIV. the Holy Scriptures. 2 1 1 
 
 alludes, when fpeaking againft thofc who indulge men in {Gftncis and 
 effeminacy, he (ays, IFo to tkem "uho put pi iloiis w.d.r every ello-sj^s 
 for when they were at table upon thefe beds, they leaned upon ihci^ el- 
 bows, to fupport themfclves. 
 
 Regular perfons among the Jews never cat but at ni-ht. And 
 to this day they never fit down at table, till they have often w'afhed their 
 hands. And thus the Greek word m^jyix.^, which St. Mark, makes ufe of', 
 is rendered, often. But fome authors are of opinion, that it rather fi--' 
 nifies the manner of the Jews wafhing their hands, which was to keep 
 .their hands always lifted up, ieaft the water which ran down upon their 
 arms to their fleeves, fliould if they held their hands down, return back 
 dirty upon them, and pollute them after they had cleaned them : for the 
 word ^jy^jJh does fignify that part of the arm. At the beginning of any 
 repaft, the mafter of the family takes a whole loaf, blelTcs it, breaks it, 
 and gives to every one a piece of it of the fize of an olive ; till this is 
 done, no body eats : and they have alfo the like bcnediclion for the cup. 
 The Jews who affed a greater regularity than ordinary, will drink no 
 wine that belongs either to chriftians or pagans, thinking it to be forbid- 
 den by thofe words of T>ciitcronorny^ TLey eat the fat of th.ir f,cri- 
 fceSy and drank the -Jiine of their drink offerings^, Wlicn they n^.akc 
 bread, they lay afide a piece of parte, which was formerly kept for the 
 Priefts, but at prefent they throw it into the fire. Among their unclean 
 animals they reckon flies; and for fear they fhould fwallow one of them, 
 they drain their wine, as has been obferved : and this is what our Lord 
 reproaches the Tharifees with in the Gofpel ^, that is, of being fcrupu- 
 lous about trifles, whilft they were not afraid of committing the created 
 crimes. They eat nothing that has been ftrangled ; and lead any drop of 
 blood diould remain in the animals they eat, they bleed them with a 
 great deal of care ; and no body is fuffered to be a butcher among them, 
 till he has given proofs of his skill in this matter, before cho(en judL;es. 
 
 Agriculture and feeding of cattle, was the fird occupation^ of j^,.^^^ 
 all the Jews, not excepting the mod wealthy of them : but neverthelcfs 
 it appears by the druclure of the tabernacle and temple, that they were 
 well skilled in arts. It was cudomary for perfons of diftindion among 
 
 » ch.xiii. iS.rW^tf/r '•ch. vii. 3. '^ ch. xxxii. 38. <* Matt. xxii. 24. 
 
 I i them
 
 24.2 An Introdu6lioii to Book I. 
 
 them to profcfs fome trade, one inftance of which we have in St. T^aul, 
 wiio was a man of quality, and yet a tent-maker. They have a proverb 
 amon"^ them, that. Not to teach a fon fome trade, and to teach him to 
 Jleal, are the fame thing. And in Ipcaking of tlieir. arts, we muft not 
 forc^ct what St. 'Jerom fays, as he is explaining the tenth verfe of the 
 25?/? chapter of Ifaiah. i^s fneado'Ji's and hay are not njery common 
 in Talejfiney the Je-ws^ fays this father, ufed to feed their horfes and 
 other cattle ijuith cut ftraui\ For cutting which, they made ufe of 
 chariots or carts, whofe wheels were armed with a fort of knives : and 
 to this the prophet alludes, when he fays, The hand of the Lord fiall 
 refi upon this mount ain, and Moab fhall be cnified undc r him, as the 
 ftrasj is under the wheels of a chariot ^. 
 
 Tunnah ^ ^ ^^^^ conclude this chapter, with the funeral ceremonies of the 
 Tews. When any perfon died, the friends and relations of the deceafed, 
 to fhcw their grief at the lofs of him, rent their cloaths, beat their breads, 
 uncovered their heads, put afhes upon their hair, and lay down flat on 
 the ground : and generally fpeaking, this is the manner they fhew their 
 grief in, at any misfortune whatfoevcr. And another mark of afflidlion 
 like wife was their going barefoot ; as we fee in 'David, who when he 
 fled from his fon Abfalom, 'went tip to the mount of Olives barefoot ^. 
 And God commands Ifaiah S to go barefoot., to fhew the great defola- 
 tion he threatned. It is cuflomary with us, fays Jofephus^, when any 
 one is fick, or any affli^ion is fallen upon us, to pray for thirty days 
 before we offer fucrifice, and to abftain from win?, and to cut off our 
 hajr. All this ^leen Bernice did on this occafion, and went before Flo- 
 rusV tribunal bare-foot, to foften him. The funeral-pomp, among the 
 Jews, was attended with players on flutes, hired mourning- women, and 
 llambeaux. The poor were buried in a grave. But the rich were em- 
 balmed S and their bodies bound up in fwathes, according to the man- 
 ner of the Egyptians. They took a piece of cloth, which was long e- 
 nough to wrap round all the body from the neck to the feet, and fo 
 
 plate iS. bound it up entirely 5 as you fee at the letter X in the laft plate, whicli 
 is the figure of an embalmed body. And this is the reafon why Jesus 
 Christ, when he had railed up Lazarus from the dead, ordered his Apo- 
 
 * Ifa. XXV. 10 Vulg. "^ 2Sam.xv. 30. * Ifaxx.2. '' Warsofthejevji 
 
 8,ivcb. 15, 'Jo.xix. 39. 
 
 ftlcs
 
 Chap. XV". the Holy Scriptures. 24.2 
 
 ftlcs to loofe, or unbind him ^ bccaufc without it he could not have walked. 
 They covered the face of the dead with a handkerchief. If the reader 
 would fee more of this manner of burying, he may find it largely treat- 
 ed on, in my Commentary on the Gofpel. The tombs of perfons of qua- 
 lity were magnilTcent, they placed them in tiicir own eftates, and gene- 
 rally cut them out of a rock 5 and before them was a place wherein the 
 dead body was depofited, before it was interred. But as the Jews could 
 not touch a dead body without pollution, they carefully avoided coming 
 near the tombs; which they plaiftered over on the out -fide, that they 
 might be the better fecn, and every year on the hitccnth day of the 
 month Adar, they whitewafhed them anew. To which our Lord al- 
 ludes, when he fays of the Jewifli hypocrites, who covered their \iccs 
 with a fine outward appearance, that they were like iJijhited Sepulchres ^, 
 The cuftom of burning the dead was never in ufe among them : and 
 therefore when the Scripture fays, that the bodies of their kings were 
 burnt S it muft be underftood of the Perfumes ivhich ivere burnt at 
 their funerals before their interment ^. 
 
 The Jews confefs themfelves aloud before they die. They believe 
 the foul to be immortal, and therefore call tombs, The habitations of 
 the living. They alfo believe, and it has always been their faith, that 
 there is a place where fouls are purified from their pollutions, before 
 they are prefented before the tribunal of God, and that their punifhmcnts 
 are leflened by the prayers of the living ; and therefore a fon is obliged 
 -to pray eleven months together for the foul of his father. 
 
 ^•t- .iri- J^ ^Su- o"^ •J'i- •*"' <i> ■i*'^ ■i'-^^ ^^ -i^^ o"- v'-H- <*^- »r<- -i"" -r^' --~' •-■;" "^^ *■ 
 
 «+^ i^ri cf^ «¥» €f-»> cfs «ia ifi cia cf* tij ciJ ci* t*» «*? oYi «>» c;a tjjt ej* cjj» «t* 
 
 CHAP. XV. 
 
 Of the weights and cotm which are mentioned tn the HJy 
 
 Scripture, 
 
 ON E of thofe things which may throw difficuhies in the way of 
 thofe who apply themfelves to the ftudy of the Scriptures, is tiic 
 want of knowing the value of the weights, coins and meafures, which 
 • Joh. xi. 44. ^ Mat. xxiii. zj. «= i Sam. xxxi. 12. ? Sec 2 Chr. xvi. 14. 
 
 1 Chr. xxi. 12. <?»</ Jcrem. xxxiv. 5. ' 
 
 li 2 arc
 
 2^^ An Introdudion to Book L 
 
 arc mentioned in it. And as the money of the Greeks and Romans, who 
 fucccflivcly governed the Eaft, was aifo current among the HebrewSy and 
 interpreters have tranflatcd the names of the money and weights which 
 were peculiar to the Jews, by the names of thole of their own coun- 
 tries, it is therefore of confequence likewife to know, what money and 
 weights were in ufe among the Greeks and Romans^ And the end of 
 our enquiries being to give fuch an account of the ancient meafures, as 
 fhall not vary, at leaft fenfvbly, from the truth (which is all we can pretend 
 to in this matter ; ) what we here undertake, is to reduce the weights,, 
 meafures and coins of the Hebrews, Greeks^ and Latins, to French ones. 
 In order to which we Ihall compare them together} and the experiments, 
 principles, and foundations upon which we build thcfe redudions, are as 
 follows. 
 rh dw ^^ ^^^^" I'^om. Fannius the poet, that the amphora, a Roman meafure, 
 revce be. was a veflcl of a Roman cubick-foot, and that the congius was an eighth 
 twcenthe ^£ ^^ amphora, fo that an amphora\\z\<i eisht cons^it^ and according 
 
 Roman, ^ i /,,,., • • i r x 
 
 and to the fame author, the ampkora held eighty pounds weight of water, and 
 French eonfequently the cov.gms held but ten. Which being fuppofed, it is eafy 
 to know the proportion which the meafures of the ancients bore to thofe 
 of the French, For there is yet at Rome in the Farnejian palace, a con. 
 gius which Vefpafian ordered to be put in the Capitol, for the ftandard. 
 Now, the water which this congius holds, having been weighed, was 
 found to be one hundred and eleven ounces and three quarters, of ^a- 
 ris weight ^, According to Fannius, it weighed ten Roman pounds, that 
 is, fixfcore ounces-^ for the Roman pound h^LS but twelve ounces. And if 
 
 * T/j? Englifh Averdupois pound exceeds, or is hea-v'ter than the Paris pound, by feven parts in a 
 hundred. If therefore you 'would reduce the Paris weights here mentioned to Englifh Averdupois ones, 
 multiply the French pounds mentioned by an hundred, a?id then dtduB from it the fum of feven for 
 every hundred, and the remainder will be the given quantity iii Englifh vjeight. Thus for example^ 
 in the-prefent infrance, one- hundred and tive-lve ounces^ ( luhereinnve add one quarter of an ounce onlj 
 to pr event f rations) Paris, make jujl feven 'Pms pounds. Ihefe multiplied by an hundred ^ make 
 feven hundred, out of 'which if you dedu6i feven fevsns, or forty nine, in order to reduce it to Englifli- 
 averdupois, the remainder, ivhich is (J5 1, is that iveight j luhich is 6 pounds 1: afid -^^ ;. fo that one 
 hundred and eleven ounces and three quarters V^ns-'weight here mentioned, comes to near about feven 
 \ pounds (jfEnglifh-averdupois. Which rule 'will ferve for the reduBion <?/"<?// Paris, or French-weights 
 fo our Englifh averdupois ories. Or elfeit may be done pretty juftly, by only deducing r'^ from the 
 JUm given \ for as \^ bean near the fame proportion to i,as 100 does to"], this luill redtice the Y.xti'\ch'^ 
 ^ound of Paris to the EngUili averdupois very nearly, tho^ not exaifly, 
 
 then
 
 Chap* AY. the Holy Scriptures. ^^^ 
 
 then you reckon the eight ounces and a quarter, which tlie Rom^n wciiihrs 
 exceed the "Paris ones in the prelent fum, it will appear, that if you 
 reckon $76 grains to an ounce, the Tariv ounce weighs 39 grans \ more 
 than the Roman ounce j and that therefore the Ron?an pound ditfcrs from 
 the Taris one in thefe two things ; i/, in that it has but twelve ounc. j, 
 whereas the Taris one has fixtcen 5 and zMy, in that the Tans ounce has 
 19 grains \ more than xhc Roman one, which conlcqucnrly has but 536 
 grains and ^„ whilft the'P^m one has 576 grains. And that notliing 
 can be eafier than to reduce the weights and coins of the ancients to the 
 modern ones, in this manner, will appear in the fcquel. 
 
 We fhall begin with firft giving fome account of the names, which Ty^-Ro- 
 the ancients gave tlie weights which were mod in ufe amonc^ them ; be- '"'''^" 
 fore we come to the reduction of them. The pound or l^bra was a Ro-'^'^^^'' 
 man weight. It was divided into twelve parts, which are called ounces, 
 from the (Jncius'y though this word with the Romans was proper only to 
 the firji ounce oi the pound; and all the reft of them had each its particu- 
 lar name. The Romans hke^^ii^e Q2M the pound, As j and this name agrees 
 alfo with any thing that is diviiible into twelve parts. In every Roman- 
 ounce, there were two kalf-ounces, four quarters, fix fextules, ciizht 
 drams y 24 fcruples, 48 oboli, 96 half-oboli, 144 carrats or (il:qu,f^ 
 ( which were a fort o^pulfe) and 126 lentes, (which were a fort of littLc 
 worm's egg ^) 
 
 The dram was an Athenian weight. It is the eighth part of a Ro. i^^^\^\^. 
 man ounce. It is fubdivided into fix oboU, and twelve half-oboli. Au -^v;^/.;/. 
 hundred drams make an Attick mina. 
 
 The Jhekel was an Hebrew weight : and this was alfo the name of a „ . 
 piece of money among the Hebrews. They fubdivide this wci-ht into lua^hn. 
 20 parts, which they call gerah's, each of which was worth fomcthing 
 more tlian an obo'.us. Sixty [hekels make an Hebrew mtna. 
 
 The Taris pound has {\\teevi ounces^ each <?«;w^ eight groffes^ each pj^i? 
 grofs three penny -weights, each penny-weight 24 grains ; fo that each --'''£^'«. 
 grofsh2S> 71 grains, e^ch pound h:is iisgrojs, or on 6 grains, and each 
 ounce has ^76 gr.:ins. At the mint indeed, and among the gold-fmiths, 
 the, mark is ufed inflead of the potmdj which they never ufe; and this 
 
 • Or leather ^erha^f» a fort of I„entiles, no ivorms pgg lueighittg fo much. 
 
 wark
 
 its anti 
 quity 
 
 2A^ An Introdudlion to Book I, 
 
 ifiark ^ is a weight which has but eight ounces. But the ouncesof the mark 
 arc divided into grojfes^ &c. in the fame manner as the otmce of the 
 pound. 
 Roman- FORMERLY, in the firft agcs of the world, money was not (lamped, 
 vwney: ^^|. ^^ci^hcd ; nor was it reckoned by different fpecies, as it is at 
 prefent. So that money and weights were then the fame things. 
 Tiie moft ancient money the Romans had, was what they called o^i*, 
 which was made of copper, and weighed 2. ptind. Afterwards, they lef- 
 fcned the weight of the o^J", and reduced it to a fmall piece of the 
 value of nine denier s, and a quarter of a deniir oi French mowty^. The 
 pieces below it were the triens and the quadrans. Silver firft came in ufe 
 amon^^ the Romans in the reign of Servius. The moft common Silver- 
 coin among them, was the SeJiercCy which was worth t'juo ^Jfes and a 
 ■half of copper, that is, two pounds and a half of that mietal. And from 
 thence comes its name Seftertius., as it were for Semijicrtius, fji'o and 
 a haf [ or two and a half of the third ] much in the fame manner 
 •as the Greeks call t'd:o talents and a half t^Itqv 7]jjj.Ta.Xa.vrov. 
 
 Ten Ajfes of copper made a denarius, which was called denarius 
 from thence : fo that the denarius or penny was worth four Seflerces. 
 But its weight was not always the fame j it is pretended that under the 
 Confuls it weighed more, fo that feven denarii then weighed eight Attick 
 drams, which made a Roman ounce. In the time of the Emperours, its 
 weight was reduced to that of a dram, fo that the Roman ounce had 
 eight denarii in it, as well as eight drams. The tribute which the Ro- 
 mans required of the people, whom they had fubdued to their obedience, 
 was a denar'ms or penny, which was ftamped with the figure of the Em- 
 perour, and we find it mentioned in the Gofpel ^. 
 
 The drachma or dram was the moft common money at i^thens. 
 vioney. It madc the eighth part of the Roman ounce, as has been obferved. An 
 hundred drams made a mina, and fixty minas a talent 5 which confe- 
 ■quently was worth fix thoufand drachmas. 
 
 The word Jhekel in the Hebrew language, fignifies the fame thing 
 2iSpondus does in the Latin, And it was like wife, as has been obferved, 
 
 * Ths EiigliP} Mixk is dividedinto eight onncQS, 24 penny- weights, and i^-j 6 grains ; or elfe, in- 
 to eight ounces, 20 penny-weights, and 6\o grains. ^ A denier is the tioelfthpart of a 
 
 .French peimy. The As, according to Harris ( Lexicon Technic. ) vjas -worth ^ of a penny Englifb j 
 Mccordtn^ to Dr. AihMlhaoi, three fartbiugi and -^s. f Lukexx.23. 
 
 the 
 
 ■Attick- 
 
 ^Hebrew 
 
 tnoiey.
 
 Chap. XV. the Holy Scriptures. 2x7 
 
 the name of a piece of money; which \.\\q Greeks cdW flattr, that is, a 
 ^i^ejght. And as this was the mod common money among the Jews, 
 whenever we find the matter of money named in Scripture, "and not i!ie 
 fpecies, we are to underf^and it of the flickel. Thus, for inftance, when 
 it is faid, that Jesus Christ was fold for thirty p:ces of fil-oer, 
 it fignifies thirty Jhekels offilver. I have engraven ^ (hekel in the fol- 
 lowing plate; one fide of which is marked with the figure of a vend,,,, 
 which Is thought to be taken from that, in which the manna was kept, ^"^ '^' 
 by the fide of the ark j and round this veflcl arc written thefc words, The 
 fjtkel of Ifraely in Samaritan charadiers, which were thofe which the 
 Jews ufed before the captivity of Babylon, as we fliall fhcw hereafter : 
 and the other fide feems to reprefent Aaron's budding-rod, round which 
 is written mxh^ Samaritan character, this infcription, Jerufalem the holy. 
 
 The Hebrew talent is called by the Jews chicar : it was at firft a 
 rude lump of mettal, and appears from the i%th chapter of Exodus, to 
 have been worth 3000 Jhekels, For it is certain that the tribute which 
 the Jews paid/^r head, was an half-Jhekel, and it being here faid, that 
 600000 men paid 100 talents^ it appears that 600000 half-JJ-eke.'s were 
 worth 100 talent Sy and confcquently that 1000 JJjckc Is made, or were 
 worth, one talent. 
 
 But in order to enable us to compare the French-money with that 
 of the ancients, it is necefiary that it iliould be fixed ; whereas it is not fo 
 in any one of their fpecies, the figures, values and names of them all are 
 often changed. And we have lately had new fpecies, with a prohibition 
 to ufe any of the old ones. But neverthelcfs, it is ncccflary in this cafe, 
 to find out fome fure and unchangeable method of comparing the coins 
 of the ancients with the modern French ones, and of dilcovering the dif- 
 ference between them, fo as that it fiiall always appear, and be known, 
 notwithflanding any alterations or changes that may be made. 
 
 The reduction of the Roman money to the Grecian is cafv, becaufc 
 it has been done to our hands by ancient authors. Nor is it more dif- 
 ficult, to reduce the Hebrew money to the Roman^ fince Jofephus and 
 ■St. Jerom exprefly tell us, that the Jhekel weighed a Roman half-ounce \ 
 
 * hz order to reduce the fhekel or aiiy other piece of mo?iey frow Roman or French to Lnj^lini va- 
 'ue; it need only be remembred, that the EngliHi Troy-ouncc (by ijuhich nil corns are liriehed ) hat 
 . -ccording to our Author nine grains viore than the French, and cotife^uently a little more than 49 
 
 ains more than the Roman. 
 
 And
 
 i|8 An Introdudion to Book I. 
 
 And indeed we have a moft demonftrative proof of it in the Gofpel, 
 where the tribute which the Jews paid per head, wliich as we have faid 
 was an half-fiekel, is called didrachma ^ ; which is as much as to fay, that 
 the halfpckel was worth two drachmas or drams, and confequentiy 
 the whole one, worth four. And we have obfcrved above, that eight 
 drams made a Roman-ounce and four drams an half-ounce. Which is the 
 reafon why St. Matthew calls the half-Jhekely didrachma. For he is there 
 fpeakins; of the tribute of half a Jhekely which every Jew was obliged to 
 pay annually, formerly to the tabernacle, and afterwards to the temple, 
 that is, to God. So that, Jesus C h r i s t had reafon to fay, that he 
 was exempt from paying this tribute, fmce Kings dont ufe to require tri- 
 bute of their own children ^. And as then the halfjhekel was worth 
 two drachmas, the whole one muft be worth four; which is the reafon, 
 why it is faid in the fame place of St. Matthew, that Jesus Christ 
 gave a ftater, that is, z Jhckel iot himfclf and St. ^^/^r^^; for x\ic Greeks 
 cxprcfs the word Jhekel by that oi ftater. 
 n:e dfe- BuT there is yet another thing to be here obferved, which is, that accor- 
 T''^^l ding to the exprefs teftimony of Farro, the weights o^ Alexandria, were 
 AleTari ' double to thofc of Kyithens. From whence it is, that the LXXII, (who 
 drian aiid ^,^^^ ^^ Alexandria, as fome authors think, or who at lead made their 
 ^^J^T valion -^K Alexandria^ make x\\^ Jhekel to be worth but two drachmas, 
 whereas the Evangelifts and Jofephus make it to be worth four. And 
 Thilo makes the half-fhekel to be but one drachma. The ignorance of 
 which difference in thefe weights, has made fome imagine that there were 
 two forts of T^^^/^^/j"; one of which they call holy, and make to be 
 worth four drachmas 5 and another, which they call common, and make 
 to be worth but two. And in order to fupport this diftindion, they 
 fay, that the Scripture fpeaks of weights of the Sanctuary. But they 
 don't confidcr, that this weight of the SanBuary was nothing elfe but 
 the ftandard or mother of all other weights, which was kept in the fanc- 
 tuary, and was the rule by which all the weights in Ifrael were to be 
 regulated. 
 ^cZcJg And when then we know how much of a pound each fpecics of the 
 the value aiicient money weighs, nothing can be more eafy than to know the va- 
 tentcZu i^^ of it; and in order to adjuft it to the value of the French money, it 
 
 tothofeof » Ma:t.xv.24. ^Uia'.v.26. * v. 27. 
 
 T J need
 
 Chap. XY. the Holy Scriptures. 240 
 
 need only be rcmenibrcd, that the 7^^;7j-^//;/r^ weighs thiity nine ^/v;/;/y 
 \ more than the Roman. And then, no Iboncr ihall tlic cxacl weitht ot' 
 the French fpecies be known, but this will Hkw the proportion they 
 bear to thofe of the ancients. But to prevent millakcs in this rcdudion 
 two things muft be obfervcd •, frft, that cither through nccelllty or ava- 
 rice, the French fpecies arc dcix^aive in weight j and f.condly, that the 
 matter of them is not pure, but mixed with fomc allay. So that the 
 Fr.nch-fous o^ pence, which were at firft of filver, arc now fo adultera- 
 ted with other mcttals, that there is fcarce any fdver left in them. And 
 in order then to know the juft proportion that the Fre?ich Ipecies bear 
 to thofe of the ancients, it muft be fuppofed, that they have no aliav 
 and that they want nothing of their juft weight. Such the Ipccics of 
 the Jews were : the law equally forbad both the diminilhin-^ their 
 weight, and the making of any alterations in the matter of them. 
 
 But the moderns don't give the utmoft finenels to their gold-coins j and Carau. •/ 
 therefore diftinguifh between the different degrees of its hncnels, by ''^^'''^ "^^ 
 what they call r^r/^/^J: which are divided into, two, four, eight, iixtccn orpJ/J' 
 24 parts, d^'<^. And when therefore a piece of gold is laid to have 22 ca-^^^'^' 
 rats, that implies, that it has in it two carats, of alloy, which arc ne\cr 
 reckoned in the account 5 and apiece of 23 1 carats has its forry-ci>;luh 
 part of alloy. 
 
 And fo likewife it is with filvcr ; it has twelve degrees of fincnc(s, ^n^j/ re. 
 which are called penny -weights. So that, a piece of illvcr, which has (f ""* ''^ 
 twelve penny-weights of finencfs, is all pure filver j but when it has but w.ighr" 
 eleven, that implies that I'i of it is copper. T\\q penny -weight is divided t?'' ''' 
 as has been faid, into z^^ grains \ and each grain into two, four, or ciuht 
 parts. So that a piece of filver which has eleven penny-wiights, and 
 x^'qSsq. grains, wants a twenty-fourth part of its tinenels. 
 
 Thus much may be faid of the ahfolute value oi each mcttal. In 77, 
 order to know the refpecitve value of it, it muft be compared with fomc rclceif' 
 other mettalj for this value depends either upon the plenty, or upon the '^''''''"''^"'' 
 fcarcity of it, or upon the will of the prince. Formerly, the difference ^V../ 
 between gold and illver at Rome, was Ibmctimes as fifteen to one, and • '• 
 fometimes as ten to one. In France, there were levcral alterations in " 
 it, in the laft age. In the year 1641, in the reign of Lewis the thir- 
 teenth, the difference between them was as 15 ' to oncj in the year 
 
 K k i6j<j
 
 2 to An Introdu^ion to Bookl. 
 
 1656 the gold was raifcd without advancing the fdver; fo that the dif- 
 ference between them then, was that of fourteen, and i^ to one^ 
 
 But as this manner of cyphering I!, may perhaps be unknown to 
 many, I (hall, in favour of thofe who know nothing of arithmetical frac^ 
 tions, oblcrve, that when they meet with two numbers one over another, 
 the number under the bar or line, is the entire quantity which is divi- 
 ded into as many parts, as that number fpecifies, as for inftance, 1 6 here 
 is the value of an entire number divided into 1 6 parts ; and that the 
 number above the line, fhews how many of thefe parts belong to the 
 thing of which the difcourfe is. If for example, the queftion be of 
 pounds, when it is faid that a thing is t^o pound \ weight, this fradion 
 iignifies three parts of :i pound divided into four parts : for thQ pound has 
 four quarters^ and therefore two \ fignifies two pounds, and three fourth 
 parts, or three quarters of a pound. But, to return, 
 7-he value T H E valuc of coppcr in France, by which the Totirnois-pound \s> regu- 
 of Coffer, lated, is not fixed : we have feen it changed within thele few years. So 
 that the redudion that I might make of the ancient copper-money to the 
 French, upon that foot, would not laft long. But it may be done by weight, 
 if wefuppofe what every piece ought to weigh, and that it is not adulte- 
 rated. So that we may by this means know how many marks an He- 
 brew talent weighed. And firft then it is certain, that the weight of the 
 talent of gold among the Hebre-jus, was the fame with that of iilver. 
 And fecondly, the difference between the Roman-ounce, and that of Ta- 
 rts, muft be remembred. Thus for example, 2. Jhekel of fiher^ weigh- 
 ed half a Roman-ounce, that is, 268 grains andy ; and the French-crowns- 
 weigh 512 grains, and the half crowns or pieces of thirty pence weigh 
 z<, 6 grains-, whence it follows, that a fhekel weighed twelve grains 
 \ more than a French-piece of thirty pence. Again, a dram of filver 
 weighed the eighth part of a Roman-ounce, that is to fay, 67 grains $ 
 and the French pieces of fifteen pence weigh 128 grains i from whence 
 
 » fid. p. 251. Noted.. ^ I'i order to reduce the Hiekel /oEngliili. Troy-weight or vtoney, 
 
 it muji he remembred that the Englifh Mark-pound contains tivo marks, eight ounces, 24 penny- 
 weights, a'lid 5 76 grains; and that the Englilh-crown 'weighs 585 grains, arid the fhiUing 108 
 '».rains," i^hich being kno'iun., any coin nvhatever is hy the fame method here ufed, and'witb equal eaje 
 to be reduced into Engl (h as French rjeight or value. But it niujl be obferved, that Dr. Arbuthnoc 
 af'd the Troy-pound (not the Mark-^oimd) vjhich according to him covjifis of 13. ounces, 240 pen- 
 7iy-^weights, ^W 5 760. grains. 
 
 k
 
 Chap. XV. the Holy Scriptures. 2 1: r 
 
 it appears, that the dram was worth about the half of it, that is, cbout 
 fiven pence half-penny or eigin pmce Lnnch- From which examples it 
 appears, that in order to make a juft reduction of the money of the an- 
 cients to that of the moderns, it is ncccaary, that the weight of the mo- 
 dern fpecies be known, which has obhged me to fct down the weigliC 
 of the different fpecies of money, both gold and filvcr, which are current 
 inEuropr, By this means, the table wherein I have let down the wti-ht 
 of the coins of the ancients, will become intelligible, and may be eafily 
 made ufe of even by foreigners. And before I Vpeak of the value and 
 weight of the copper-pieces, I fhall obferve, that ihcHebrens had none; 
 all their fpecies were either of gold or filver ; and all the copper-pieces, 
 they had current among them, were foreign ones. 
 
 It has already been obferved, that the value of each mettal depends^ .,,^ . 
 upon the plenty or fcarcity of itS- and therefore in order to determine C^P^^r 
 here, the value of the copper- fpecies, I fhall fuppofo it, as a thms; cer- 
 tain, thz.t \hz penny-weight was worth ten aps, that is, ten pomids of 
 copper. Now, a Roman pound of iilver had in it, 84 Roman ptrmr, 
 weights 5 and therefore the difference between filver and copper, amon*^ 
 the Ronans, was that of §40 to one : from whence it follows that cop- 
 per was very plenty, and filver very Icarce among them. But the pro- 
 portion of value between them in France, is ver)' different from that 
 fince fome years ago, before filver was raifed, they gave flxty pounds of 
 copper for a mark^ that is for eight ounces of ftlvcr : according to which, 
 one/<?//W of filver was worth but 120 pounds of copper. So that the dif- 
 ference between copper and filver m France^ was then but as 120 to one. 
 And upon the whole, the Roman-as was w^orth but one eii^hth part of the 
 Tottrnois-pottnd ', and it is not therefore to be wondered at, that they called 
 it viiis ASj that is, a fmall piece of money, though it weighed a pound. 
 
 But this ds, which was called a little piece of money, with refpcd 77,^ ; 
 to the filver pieces, might pafs for a piece of confiderablc value, if q.o\\\- of tix L^ 
 pared with the /^ir^p/f/^-copper-pieccs. For the Roman^as was much hea- 
 vier than they. But either ruft or time has fo worn away the ^ylncs 
 
 » The proportion of gold to fther in England is according to our Author, as 14. v. to one. For jf 
 157 grains and l of gold be worth 21 fliillings, the value of the prcfint guincy, and f 157 ^. grams 
 of filver be ivorth ly pence Ipznny, (which it is, if as he fajs., t he Eng\ini-Mling weighs io8*grains; 
 then is this proportion exad; in as much as there arejufi 14 times aTid yl of 17 pence -half-penny im 
 zi n^illings. 
 
 K k 2 whicli
 
 2^2 An Introduction to JtJook L 
 
 which arc come down to us, that few of them arc found to be of the 
 fame weight. The Reverend Father i5'^r^^^//rf^ Librarian at St. Genevieve^ 
 was pleafed, in great compiaifance to me, to weigh five Ajfes out of that 
 great number of all forts of pieces of money, which are kept in the famous 
 Library of that royal Abby. And after having done it with all pollible 
 cxa6tnefs, he found (as he did me the honour to write me word) that 
 the fiifl weighed ii ounce Sy one grofs^ and $4^ grams ; the fecond 
 8 oimces and 3 gr^ps ; the third, 8 ounces, 5 groffes and 38 grains-^ 
 the fourth, 8 otmces, 6 groffes, and 3 8 grains ; the fifth, 6 ounces^ 6 
 groffs, and 6 grains. So that, as has been faid, it was only with relati- 
 on to filver, which was very fcarce among the Romans, that the As paf- 
 fed for a little piece of money 5 for fmce it weighed half a Tar is pound, 
 it was well worth ten-pence Tournois. 
 The vfe of T H B Plate of moucys annexed, is calculated only for fdver-coins ; but 
 ii'<^ Table. ^^^^y indeed as wellferve for the reduction of gold-ones, if the foremen- 
 flate If?. ^-Q^^^ difference between gold and fdver be remembred. The firft column 
 fhews the weight of the ancient fpecies [according to the Engl/fi-wci^htSy 
 as reduced by Dr. Jrkabnof-} and the fecond fhews the weight of the an- 
 cient fpecies as reduced to French weights. So that, the weight of any 
 ancient piece, as of a Jhekel for inftance, can be no fooner known, but 
 the table fhews what proportion it bears to \_EngliJh and] French weights.. 
 ^^ And that this table may be of ufe, in reducing all the different fpecies 
 
 ^ilfhT^Q^ money, which are current m Europe, I Ihall here fet down the weights 
 coins, that Q^ them, botli gold and filver. 
 
 Zlfint The Louis -d' or weighs 5 penny-weights , and 6 grains, in all 126 
 vwft cur- grains. The half Lottis-d'or weighs 2 penny-weights, 1 5 grains, or in 
 
 rent in ,, ■ 
 
 JEurope. all 63 grams. 
 
 The Louis-d argent, or French-crown, weiglis 21 penny-weights, a 
 grains, in all 512 grains. The French-half-crown weighs 10 penny- 
 weights, 16 grains, in all 256 grains. The French-quarter-crown, 
 
 weighs 128 grains* * 
 
 The Spanifi-piftole wzi'^s s penny-weights, 6 grains, in ^\i 126 grains^. 
 The Spanifi-fdver- crown, which is worth 8 reals, and is therefore"^ 
 
 called a piece of eight, weighs zi penny-weights, % grains, in all 513 
 
 ff^rams. 
 
 The Englifh-r of e -noble weighs 6 fenny -weights, or \a,\ grains. 
 
 The
 
 Tie Prop or dons flaat the 
 Coias of file AncieiLts tear to one 
 anoflier & to FBEN'OKWeiglitB k 
 
 ENGLISHWeiglits aaidl^IauY. 
 
 J'liutjns. 
 
 -c'u^-f ■:^-z 
 
 GKRAH 
 
 W^ itHET- 
 
 -preterB 
 
 tranlLate. 
 
 OBOLrS 
 
 SXS- 
 TERCE, 
 
 DBACH- 
 
 ■MA 
 
 9 
 
 ox 
 STZSTER 
 
 DENA- 
 -BUTS, 
 
 1 
 
 O 
 
 ROMAiJ 
 OTINCS 
 
 HEHHKW 
 
 MINA 
 
 or 
 MNA 
 
 HEHEEW 
 TAI.KNi: 
 
 50 
 
 li 
 
 Re dace d ro 
 
 PARIS ^VKIGHTS 
 i-)V I ^ a n 1 V . 
 
 'J .13 ^- 
 
 Reduced 10 
 
 EXGLIiJU 
 
 TLIOY WEIGHTS 
 
 aiui >Ioiiey by 
 DTArbuiJniut 
 
 9t\^» 
 
 Tm 
 
 \^u/ 
 
 
 1 Tcnvidy \ 
 
 6y^^ l}rai/i^, 
 
 ^J 
 
 30 
 
 1500 
 
 i 3^ 
 
 60 
 
 ^000 
 
 16 
 
 7 
 
 210 
 
 LO50O 
 
 3 
 
 240 
 
 3J2000 
 
 160 
 
 48000 
 
 20 
 
 40 
 
 1200 
 
 60000 
 
 7^ H C/f^^2zru . 
 
 and. ^^2 ^auJTJ ;ar I 
 
 J" T'^r/ic^ i /^ay-/Ayyz^ . 
 
 
 53^1:9' 
 
 'raviJ . 
 
 
 idopi^rzLUtf ; err ^ 
 
 CnuTu.jr (tfauiidj 16 
 
 ^o^ 6 JO ^ra/.ru\- ay 
 J J 4). //loj^, ^ OuncBt 
 ^04 ^rturr^ 
 
 J J At//, am/ ^IPfn£^
 
 Chap. XV. the Holy Scriptures. 2 c c 
 
 The Englijh-giiiniy weighs 157 grains and \. 
 
 The Engiijh-Jhilling weighs 4 pemiy--j,^iights, i 2 ^rj/7;j ; or i c S grd'ms. 
 The Englij!o'Crov:n weighs a little more than 585 grains. 
 The gold-cro-jun, 01: real of Flanders, weighs i ou?ice, i pemiy-ujeight, 
 8 grains \ or 608 grains. 
 The gold- crown otreale of Flanders weighs i <?//«f^, r grofs ; or 648 
 
 Zi^f Tat agon of Flanders weighs zz penny-:ji'eights -, or 528 ^r^/wj. 
 Z^^ T)alleS'aU'Lion, n penny -weight s i or 504 grains. 
 The Ttftole of Ftaly, Rome, Venice, Milan, Bologne and Florenccy 
 weighs 5 penny-weights, ^grains-, or 124. grains. 
 
 The gold-crown o^ Italy, 1 penny -weights, ingrains, in all 62 ^r^ v./. 
 The fiher.dticatoon oi Italy ^ i ounce , and i penny weight -, or 6oo 
 
 7^)6^ ducatoonoi Avignon, i <?//;2r^, or ^76 grains. 
 
 The Topers-piece of Avignon , or /•/'^ Julius, 2 penny -weights, 9 
 grains 5 or 5 7 grains. 
 
 The gold- due at of Germany, Hungary, Venice, Savoy, the United 
 Trovinces^ ^nd Turkey, weighs 2 penny-weights, and 17 grains, m all 
 24^r^/>^j. 
 
 B u T it muft be here again obferved, that it is not the weight only 
 that regulates the price of money. Thofe pieces that are of the lame 
 weight, in different countries, have not always the fame valuer It de- 
 pends likewife upon the finenefs of the gold or filver, according te the 
 greater or lefs quantity of alloy that it has in it, that is, according to the 
 quantity of copper that is mixed with the gold or filver. 
 
 As to the ufe of the table of coins j let it be oblerved, that all the 
 fquares which are of the fame heigth, and at the fide of one another, 
 are of the fame value j as for inftance, a Roman-ounce is equal to 2 fie- 
 kels, to 7 penny-weights, to 8 drachmas, to 3 2 feflerces, to 40 Gcrahs, 
 and laftly to 5 3 6 grains *. In the perpendicular fquares, or thofe that ars 
 over one another, there is always a weight of the lame name , thus in the 
 lq.uares under the word ounce, there is in the tiilt i ounce, in the fecond 
 30 ounces, and in the third i^QO ounces. Which fufficicntly ihews thcufc 
 of the whole table. 
 
 Thus
 
 2tA An Introdudlion fo Bookl. 
 
 Thus for inftancc, if you would make ufe of this tabic to find the 
 vahic of TiJheJzely you muft fcarch for its weight in that fquarc of the fame 
 hcic,lit with it, which is in the column where the weight of all the pie- 
 cesare mentioned j and when you have thus found that it weighs 268 ^, 
 this fhews that it is [almoft worth an Englijh half-cro-jin, which weighs 
 it)% grains andi, and] fomewhat more than 2i French half-cro'Ji'nj which 
 weighs but z<> 6 grains. 
 
 And thus of all other pieces of ancient money, as foon as the weight 
 of them is known, that fliews the value of them. Thus according to 
 this method, it becomes very eafy to compute the jufl: value of any 
 piece whatfoever, and to fhew the proportion it bears to French money, 
 as foon as we know the weight of it. K\\ Hebrew -talmt weighed 3000 
 jhekels, each of which jhtkels we know weighed 268 grains \ Taris ; 
 and therefore you have but to multiply z 6% grains and 4 by 3000, and 
 you will find that according to the French computation, the talent weighs 
 1 74 marks, 4 ounces, and 7 g^offes : and the French crown-piece weigh- 
 ing, as we have fhewn 512 grains, and there being 7 crowns to make 
 a French mark oi filver, it will from thence follow that a talent of fiL 
 *ver was worth 1571 crowns, and z\% grains French, which are worth 
 a little more than a French half-cro'Wn, The fiiver bafes which fupported 
 the boards of the tabernacle, weighed each of them a talent j and there 
 were an hundred of them, which weighed in all 1 74^0 marks, 7 ounces, 
 and \ groffes', which confequently was worth of i^r^Wf^ money, 1 57146 
 crz'r^ns, and 238 grains. And in the fame manner you may "know the 
 value of the talent of gold, and of every thing that weighed a talent ; 
 3 6 Louis d'ors and £. make a mark of gold, and as then the talent weigh- 
 ed T 74 marks, 4 ounces, and 7 gfojfes, it was worth of French money, 
 about 5686 Louis-d'ors and 36 grai?2S 2iwd |. The golden candleflick 
 weighed a talent. 
 
 Lastly, I fliall obferve that the Hebrew 'weights were not made 
 of mcttal, left the ruft fhould eat them, and they fhould become lighter. 
 They were all made of ftone 5 and therefore fpeaking of the juftice of 
 God's judgments in the book of V rover bs, it is faid, That they are 
 '■jij£ighed "With all the fl ones in the bag ^ 
 
 a Prov.xvi. II. Vulgate. 
 
 CHAP.
 
 Chap. XVL //^^ Holy Scriptures. 2;x 
 
 CHAP. XVI. 
 
 Of the Long-meafures^ D'lflances of roach ^ cnicl Mt a fines for 
 grain^ wine^ and otl^ among the Hebreias. 
 
 T"^HE fame rcafoning, upon which the reduaion of the coins ofucdj- 
 the antients to the modem ones is built, may fcrvc alfo for the ''^'''^^: 
 redudion of all their meaiures. As for inftancc, it is cafy to know the R^man"* 
 capacity of the vefTels the Hebrews made ufe of, by the difference we '"■'V'"'''', 
 have before eftablifhed between the Roman-pound and the 'Pans one. '<!f^^Jif 
 FannhiSy whom we have quoted in the foregoing chapter, explains him- f^o'-f^- 
 felf thus J A Roman Amphora^ fays he, held 80 pounds of water; the 
 congiiis was the eighth part of the amphora^ and held but ten ; and con- 
 (equently the fextarius^ which was the fixth part of the coiigins, held 
 but twenty ounces, which twenty ounces Roman, arc equal to but 1 8 
 ounces \ ^aris, that is, they make but 2 pound 2 ou7ices and I ^Paris 
 weight. Which being obferved, and it being known, that the half- 
 Jetier of Taris holds 8 ounces of water, the chopine o\: French balfi'mt 
 1 6 ounces, and the French pint 3 2 ounces ; it is from thence eafy to 
 find the difference between the French meafures and the Roman ones *. 
 
 From the fame Fannius we likewife draw another method of tind- Avotbr 
 ing out this difference. For he fays, as we have feen, that the ^^^^pho-^^'^^ 2jr^^ 
 ra was a veHcl, each of whofe fides was a Roman foot-fquare, and that remc 
 
 * The 'EtiglifJj gallon according to Dr. Harris, '•weighs 9 pounds 13 ounces, 12 I- drams averdu- 
 pois weight Engiifh^ avd confequently /^^Englifh quart iveighs 2 pounds, 7 ounces, 9|dramsavcr- 
 dupoisj a-fid the pint, i pound, 5 ounces, 16 t drams, ajidyeof a dram. M^y.cb if reu^ctnbrcd to- 
 gether luith the rule give7t above (p. 24.|../>/ the vote) for reducvig the French pound to tl^ I.npiiUi 
 averdupois one-, this will make it very eafy to reduce thefe Paris /iW Roman mcufura and'-j.-rtghts 
 to the Englifh. Thus for i?jjia?!ce, //'f French pint is here faid to irei^h 7,2 Paris ounces, luhich if- 
 ing reduced to EngUfh averdupois by the abovementioited rule of deducing -r-^ from tt, comes to 29 -; ,' 
 ounces Englifh averdupois , or about i pound 13 ounces avd 16 drams. Tcrom '■jjhence it appears 
 that the French pint cojttaivs about 10 ounces viore than r/vEnglifli pint, in as viuih as the latter 
 covtaim^ but very little more than i pound 3 ounces ajid 16 drams, ijhilj} the former cofitat:s i 
 
 pound 13 ounces, aftd id drams. 
 
 iC
 
 20 An Introduclion to Book I. 
 
 it contained 80 pounds of water, which (as has been obfcrved) are equal 
 to but 55 pounds 1^ ounces Tans. But the water of a veflcl whofe 
 fides arc each a royal-Taris-Joot fquare, that is, of a veflcl, which is a 
 roval-Taris-cubick-foot, this water, I fay, weighs about 70 /'^//^^i 5 (for 
 fomc make it come up to 7 1 pounds fomc ounces j and others make it 
 but 69 pounds 9 ounces-:) from whence it is evident, that the royal Taris 
 fo:'ty is larLrcr than the Roman foot was. And in order to difcovcr cx- 
 aaiy their juft difference, the cubick roots of both fums, that is of the 
 ss pou'fids 14 ounces which the ^/^^/Zw^ contains, and of the 70 pounds 
 which the royal 'Cu'nck-foot of Tans contains, muft be cxtraded, accor- 
 ding!; to the known rules of arithmetick. And this will fhew, that the 
 royal-Tar is -foot is juft 7,- part longer than the Romany that is, that the 
 Roman foot contained but eleven of the modern Tar is inches ^ whereas 
 the Taris one contahis twelve. We have yet remaining fome ancient 
 monuments, whereon the meafure of die Roman foot is marked, and it 
 comes to very near this reduction. For in the tomb of Statilius, the 
 foot which is engraven on it, contains 10 inches, 11 lines, and 7',- of a 
 a line-, and in that of Cojfutius, it is, 10 inches , 11 lines and l of a 
 lin". So that, we may without fear of any confiJerable miflake fuppofe, 
 that the Roman foot v/as of 1 1 inches, and confequently fliorter by an 
 mch than the Taris one '^. 
 
 The royal-T ar is cubick- foot (that is to fay, a vefTel of a rojal-Taris 
 foot, in length, breadth and depth,) contains thirty fix Taris-pints, and 
 each pint, as has been faid, weighs 3 2 ounces 5 which two numbers 3 6 
 and 3 2 being multiplied by one another, make 1 1 5 2 ounces, and confe- 
 quently 72 potmds, each of which is 16 ounces: fo that, the computa- 
 tion before made, feems from thence to be a wrong one, fincc I have 
 faid that a cubick- foot contains but 70 or 7 \ pounds of water. But in 
 anfwer to this, it muft be obferved, that the pint will not hold 3 2 oun. 
 CCS of water, but when the water riles a little above the brim. So that, 
 we may f\ill, without fear of any great miftake, eflablifh the difference 
 between the meafures of the ancients and thofe of the French, by their 
 relation to thefc two veflels, one of a the royal-T arts -cubick foot, and the 
 
 ■» Th^ Pari?-foor according to Dr. Harris. co}itanis t of an EngliHi inch, or ^f- ^arts, or r\ fart 
 afj foot more than ?)^fEiigU!lvfooi j fi that 15 Paris feec, or 15 Paris inches make \G Englilli feet, 
 <r 16 Englilh inches, ajidfo hi frofortion of leffer quantities. 
 
 Other
 
 Chap, XVI. the Holy Scriptures. 257 
 
 other of a Roman-ctibick-joot. The firft of thefc contains 1728 ciibhk- 
 Tar'ts-tnches ( twelve of which make a royal-foot of 'Paris, and eleven 
 a Roman-foot,) and the fecond contains but 1331 of thcfe cubuk- 
 inches, and is what the Romans call the Amphora, of which the Con- 
 gtus was but the eighth part. The French Half-fetwr has but i 2 cw 
 btck-'mches, xht Chophine 14, and t\\Q Fnnch-pmt 48. From whence it 
 may appear, how many cubick-inches the veflcls of the ancients and thofe 
 of the French at prefent contain, which fhews their differences ^ 
 
 W E proceed now to give an account of the different meafures of the 
 ancients, and fhall begin with their meafures of capacity. 
 
 The Romans had their Amphora, whofe capacity has been fliewn ; the Roman 
 Urn, which was 2.^ Half amphora-, \\\zCongim which was an cis^hth part '"'"''■^"''^ 
 of 2^ Amphora '^ the Sextarius, which was the fixth part of the C^w^/V// 5 ,{/'"'''"' 
 and the Hemina, which was an Haf-fextarius. 
 
 The Greeks had xhzn Metretes, which held an Amphora and a halfjcr.-ck 
 a meafure called Chus, of the bignefs of a Roman-- com^itis ; the Kotyle^'-''^"^^^ 
 which was equal to ^^ Hemina-, and their corn -meafure was \\\q. Mcilim-^L'''^'''*^ 
 nos. 
 
 The Hebrews had x\\cChomer, which is tranflatcd in Scripture by the Hebrew 
 word corns ^ -, this was the largeft of their meafures. The Bath was the ""-'J'"^", 
 tenth part of the Corus -, the Seah was the third part of the Bath -, the r^/ ^ 
 Hinn was an Half-feah -, the Cab, the fixth part of a Seah -, and the Log, 
 the fourth part of the Cab. They had likewife a meafure which they call 
 a garter, but its bignefs depends upon the bignefs of the veflel, of which 
 it is fpoken. The ^larter of the Hinn, is not the fame with the ^«^r/^r 
 of the Log. 
 
 The Ephah was a corn-meafure, equal to the Bath, holding the tenth 
 part of the Corns. The tenth part of the Epha, was called Go7ncr, as 
 
 ^ 7](?e Englifli bufhel mitabis 2178 cubick-inches; //v half bufhcl 1089 cubick inches; the 
 peck, 544 ; thcgTiWow z-'z I; the quart 68 -V; fbe pint 34-',^ andthr half-pint i7y'-cubic'< 
 inches. A7id accordi7ig to this ftandard, and the rule given in the laft note, of a/lowing J^ to the 
 French-foot, or inch, more than to the Englilli, the meafures of capacity may he eafly reduced to tie 
 Englil"h/r(?;-v the French 0}ics. Thus for infiavce, the Bath "^huh our Autls>r fays contained i oco 
 French-cubick-inches, mufl be alloived to contain io6() \ Engiilh-cubick-inches, hecauf d^, 
 inches and ■}■ of a?! inch, is pretty exa^ly the fifteenth part of a looo inches, "j.'hich tly French 
 meafure is allovjed to contain more than the EngUlh, according to the rule before mentioned. 
 S> Num.xi.32. Vulg. 
 
 L 1 the
 
 2^8 
 
 An Introdudlion to Book I. 
 
 the Greeks fpcak, and Omer according to the Hebrews. Some on ac- 
 count of the rcfemblance of the names, unjuftly confound it with the 
 Corns OT C homer-, but Joffhus calls it AJfarorij which is an Hebre\ju 
 word, and fignifics a tenth part. 
 ThceTif.- The Scriptures fo clearly exprefs the proportions and differences of 
 culty of i\xq(c mcnfurcs with refped to one another, that there cannot be the lead 
 Zt"m7o difllculty in adjufling them ; but it is not fo eafy to reduce them to 
 thujk of fhofe of the Greeks and Romans, and confequently to the modern ones. 
 ^tO^'rnT For, though, as we have feen, we have a furc means of reducing the 
 Greek and Roman, meafures to the French ones ,- yet it is not fo with 
 tliofe of the Hebreizs. We do not exadly know their capacity. The 
 Greek Interpreters are not at all exad in giving us the juft value of any 
 of them, in Greek-meafiire j fo far from it, that 1 could fhew by many 
 inftances, that they are extreamly negligent in this matter : as I have 
 done in my Treatife upon the Temple =*, where I have examined this mat- 
 ter thorouehly. Nor is Jofepkm lefs faulty than they j if the faults of 
 this kind arc not his own, they are at Icalf thofe of his copifts. Thus 
 for inftance, he fuppofes that the Cubit of the Hebreiivs was equal to 
 that of the Greeks, which is a little longer than that of the Romans. 
 And therefore I fhall here give my own opinion of its true length, as 
 founded upon the moft probable conjedures 5 and this may ferve in a 
 "reat meafure to difcover the content of their other meafures. 
 rhekngih I T is Certain, that as often zs Mofes fpeaks of the Cubit, he means by 
 f(l^^ it, the common cubit, which was in ufe among the Egyptians. For what 
 cubit, probability is there, that the family o^ Jacob, which was fo few in num- 
 ber when they firft fettled in Egypt, fhould carry thither meafures of 
 their own, and not make ufe of thofe of the country ? If it had been 
 fo> Mofes would have given us fome account of it, as Ezechiel does, 
 when he fpeaks to the captives of Babylon, whofe cubit was different 
 from that of the Jeiz'S^ It is even probable that Moah himfelf fixed the 
 length of this meafure. The ark he made was fuch a building, as could 
 neither have been made, nor have endured long, if the parts of it had 
 not been meafured. So that, we may fuppofe, that when Mofes fpeaks 
 Qt the Cubit, in the building of the Tabernacle, he means the E^yptiun- 
 
 » D;3Taberna.culo,c^f. L/^,i*
 
 Chap. X Vf . the Holy Scriptures. 2 c o 
 
 cubit. And therefore our next enquiry inuft be, whether this Egyttian- 
 cubit, was afterwards made longer or fhorter. 
 
 In the foil place then, uiilcfs fomc exprcfs proof can be brou-ht ei-i^-E- 
 ther from fome author, or from fome of thofe buildings whicli yet re- ^^'^'"'^ 
 main, that the Egyptian-cubtt has been changed, one cannot help belie- "'^'''" 
 ving that the prefent one ufed there, is the fame with that of the anci- 
 ents. For there is no country, which required that fuch an exadnefs 
 fliould be preierved in their Cubit, as this 5 bccaule the meafurcs they 
 made ufe of to meafure the overflowings of the AV>, whether by wells 
 or pillars of marble, were all divided into Cubits, And conlequently, 
 the publick interefl required, that this meafure fhould be fixed and known 
 to every body. The kail alteration in it would have created very orcat 
 diforders ; becaufe, the boundaries of the fields were every year covered 
 over with the mud that the Nile left behind it, and the Egyftuns were 
 therefore obliged to furvcy their lands every year. And it is obfervcJ, 
 that for this reafon geometry had its rife m Egypt. And if then, the Cii 
 bit, which was made ufe of, for meafuring o\'er the lands of every par- 
 ticular perfon, had not been of a determinate length, this variation in tl^ 
 meafure, would have given room to the rich to have encroached on the 
 lands of the poor^ and the Icngthning of thisO/^vr would have given 
 tile to endlefs law-fuits, and their inheritances would have been chan-ed 
 every year. Befides which, many other rcafons might be urged hi de- 
 fence of this, but I (hall here omit them, and fhall only add, that theC//- 
 hit which I fuppofe to have been that of the ancient Egyptians, does ex- 
 aaiy agree with the dimenfions of the pyramids. And that it i.s certain, that 
 both among the Egyptia7is and the Hebre'iLS, the arciiitcds adjulled the 
 proportions of their buildings by Cubits^ as the Romtvis Jid by Eat'. 
 that is, that all the parts of their works conilfted of an exacl number of 
 fo many Cubits 5 which the Scripture oblervcs on all oeeaHons. 
 
 Mr. Greaves, a learned EngUJh-man, who meafuied the p;. ramids of 
 Egypt with a great deal of exaclnefs, lays, that in all the dimenfions 
 which he took, he found that they who had built thele great edifices, had 
 made use of the Cnhit now in ufe in the country ; becaufe each part of 
 them confifted of an exacl: number of thele Lubits. The Egyptians call 
 itT>erah, and according io (jreaves, it con fills of 1824 parts, icoo of 
 which make TswEyiglififoot, and 1068 a royal-Tarn one. And if then 
 
 L 1 2 1068
 
 26o An Introdu6lion to Book I. 
 
 1068 parts make a royal-foot of Taris, which confifts of twelve inckes, 
 how many inches will 1824 parts make, which are the quantity contain, 
 cd in an Egyptia7i-cubit ? In order to know this, I multiply the number 
 1824 by 12, and divide the produd of this multiplication by 1068, and 
 then the quotient of this divifion will be 20 inches, 5 lines, li^of a line, 
 which is almoft a whole line. So that, we may fuppofe the Egyptian- 
 cubit to have contained 20 inches and almoft 6 lines. But after having 
 well confidcred all the arguments which I bring in my Treatife of the 
 Tempi', I have been of opinion, that Greaves is not exactly to be fol- 
 lowed, and therefore to make a round fum, I compute the Hebrew- cubit 
 at 20 inches. I have proved, that it could not be longer 5 and all the 
 Scripture fays of it, agrees with this length j which fhews that at mofl:, 
 it could not be much longer or much fhorter. And this reduction would 
 make it extreamly eafy to demonftrate the capacity of the Hebrew ve&lSy 
 if we knew but the jufl bignefs of the brazen lea, which was in the Tem- 
 ple of Solomon, Jofephus thinks that it was made in the form of a cup ; 
 others think that it was cylindrical, that its fides were perpendicular, and 
 its bottom flat 5 and the Scripture fays exprefly, that its diameter was that 
 of ten cubits : but the diiHculty is, that according to the Hiftory of the 
 Kings'^ this fea held 2000 Baths ^ and according to the book o^ Chroni- 
 cles ^, it held 3 000. Jofephus follows the Book of Kings -, and this o- 
 pinion fcems to me to be the mod probable. And if then the diameter 
 of the brazen-fca, be allowed to be 10 cubits according to my calcula- 
 tion, it will contain above 2000000 of cubick- inches, reckoning it to 
 contain only 2000 Baths 5 becaufe the fides of the Bath will (as appears 
 to me) when reduced to a cube, be equal to half an Hebrew-cubit -, 
 and confequently the Bath and the Epha may contain a little more than 
 1000 cubick inches. It is not without sood grounds that I advance this 
 but this is not a proper place to propofe them. 
 
 We have already feen, that the Royal-cubick-footofTaris contains 
 1728 inches, whereas a Roman- cubick- foot contains but 133 1. And be- 
 caufe I have reduced all the meafures of the Antients to French-ones, by 
 inches, 1 have therefore engraven ^^P aris-cubick-inch , in the plate annexed. 
 
 The ParuL-pint contains 4 8 inches. Neverthelefs that which is kept in 
 the Town-houfc, contains but 47 1 : but it is always fuppofed to contain 48, 
 
 ^ I Kings vii. 26. ^ 2 Chron. iv. 5. 
 
 and
 
 I The Proportions tiiatdie ! 
 
 nUBBE^^lSIeafiires of CapaatyteaJ 
 tooiieano&er.t^tD thefUKNTH audi 
 EINGLISH Meafures of CapaciiY- i 
 
 T/ateJSX . Ta^ '2 S t . 
 
 o 
 
 ? 
 
 T The 
 
 !go:meib 
 
 or 
 
 o 
 
 Q 
 
 The 
 
 BATH 
 
 or 
 EPHA. 
 
 The 
 
 SP.AR 
 
 or 
 
 SAT. 
 
 The 
 
 ^j 
 
 Tke 
 CAB. 
 
 1 4 
 
 3 
 
 3 
 
 The 
 
 Tke 
 Quarter 
 of the 
 
 LO&. 
 
 Their Reductions to 
 [PARIS ISEBASTJBE S , 
 
 Reduced to 
 ElS^GTilSHMEASUELE S 
 
 7?. ^/7r^/!/u^yz^^7tr~) 
 
 T/i^ LOG arrvtairvf 7-^ 
 ihiches and ^ cf'ori iirli 
 
 \aie /ia//Setxex ofSMiae w ^ 
 i /lOJ lrulrt2 laches . 
 
 / 5 
 
 i erf a Pmt'^^z^ 
 4 ^ :f^/i^ Tn.ch.es . 
 
 i6 
 
 2^^CAB/i<sy f^Iaches S- 
 fAcUr//^^- BreiichBiiIhel 
 
 toinf inUtt Cabs arut 
 4 J lacTxes , 
 
 28f 
 
 12 
 
 3^ 
 
 24 
 
 i^^ GOMER^O>IER 
 haj toe Ihche ?,Scu t/te/'^bri 
 
 64S hiches . 
 
 48 
 
 w/iu/l ttzoA^ 1-4.4. Inches <3c 
 aJfn/Ti^ta. Choline ^i^A^^A 
 ii) 24 Ihche s . 
 
 p6 
 
 ?%^ SEAtt /v2i/555laclies 
 52 4 Inches . 
 
 3 Pints . 
 Mid tj ^ jtriid La ch-o s . 
 
 t GalLoiL 5 Puxis , 
 2 * laclie s . 
 
 2 GaLLons, 4 Pints , 
 f Inches . 
 
 Thp 
 
 cnoMK 
 
 or 
 ICHORUS 
 
 10 
 
 18 
 
 288 
 
 r/2s BATH ^'EPHA ka^ 
 
 ccm/ainJ 20 Pints /5c4^Iiiche 
 
 7f '/^TTiaAe t ChopiJie t Aa// 
 
 S etier and 4 Liches . 
 
 vGaDons 4. Pints, 
 i^ Inches, 
 
 10 
 
 30 
 
 60 
 
 100 
 
 180 
 
 '20 
 
 2880 
 
 r/ie CK0:M*:R ar Q ro KUS 
 h^/d QoS and jYi\Ai> cf 
 \Vjue (Tf Oyl ; a/^d /f 
 Blifhels and 2/^^Inche 
 g/^Corn, 
 
 7^ Gall, 5 Pints, 
 
 7. Inches .
 
 Chap* XVL /^^ Holy Scriptures. 261 
 
 and it ought to contain fo much, fuice we reckon eight Tmts to a Sitier^ 
 and s 6 Severs to a Aluid, which contains 288 'Fmfs. For as the Muid 
 is equal to 8 cuhick-feet^ t\\z'Fint mud be fo to 48 cubick inches -^ the 
 Ckopnis to 24 ; and the Half -fit ier which is the half of a Chopme to 1 2. 
 
 W E have likewife feen, that the Bath and Epha, were two Hebre-jj 
 meafures, which differ only in name, and in this, that the one was a 
 liquid, and the other a dry meafure. But it is not lb wirh the French j 
 for their liquid meafures differ much from their dry ones. Which made 
 it ncceilary for me to make a new tabic to fliow the proportion of the 
 meafures the Jeiivs made ufe of to meafure their fruits, to thofe now 
 uied in France. Every body indeed is not agreed about the /ize and ca- 
 pacity of the French dry-meafurcs ; but all agree, that xhc Muid, which 
 is ihe largeft iv-t^^^-meafure for corn, contains 1 2 Setters j the Seticr^ 
 2 Mines s the Mme 2 Minots 5 the Minot, 3 Snjhels 5 and the Bufloel, i o 
 Litrons, And leaft there Oiould be any alteration made in thcfe meafures, 
 the mugiltrates have given orders that they fhall be made of a certain 
 depth and breadth. But skilful mathematicians have obferved, that the 
 depth and breadtii prefcribed for thefe meafures, does not anfwer to the 
 proportion which they bear to one another. A very skilful and cxad 
 perfon has found out, that the BujJoel which is made according to the or- 
 ders of the magiftrates, will contain but 644 -j ctibick-mches. 
 
 But laftly, as fomething muff be concluded on, I fuppofe according 
 to the common opinion, that the ^aris-muid, w^hich is ufed for mealu- 
 ring corn, contains s^Cttbick-feet i that in the Mu/d are 144 Bujhels -^ 
 and that therefore t\\(: Bttjhel of '[Paris, contains 648 cubick-tnches -, the 
 Halfbufiel, 3 24 ; the Fourth part of aBnjhel, 162; the Litron, which is pj^f^^-^^ 
 the fixteenth part of TiBufhel, 401; and the Haf-iitron, 20;. And it is 
 upon this fuppofition, that I have drawn up the 10th Table, in which 
 the capacity of the meafures is marked in inches only, becaufe there 
 was not room enough in it to exprefs the names of thole French-mea- 
 fares ^ to which the Hebrew-ones anfwer: and therefore Hhall do it here. 
 
 The Log of the Hebrews^ which contained 1 3 \ inches, was larger 
 than the F^aris-half-fetier, by almoft two inches. 
 
 The Hinn.^ held 166 \ inches, and was therefore equal to 3 'PmtSy 
 one Half fetter, and i o \ inches, Tans -meafure. 
 
 The Bath, which contained 1000 inches was equal to 20 Ti?its, one 
 
 Cho^
 
 2(52 An Introdudlion to Book I, 
 
 Chopine, one Half- fetter, and \ of an Half-fetter of Tarts. And accor- 
 ding to this luppofition, if the brazen-fea, contained looo Baths, it was 
 equal to 144 Mtiids, 194 TtntSy i Chop'tne, and \ of an Half-fetter. 
 
 The Corns o^ C homer, a liquid-meafurc, held 208 Tints, 1 //^^l 
 fetter, and i of an Half fetter. 
 
 The Or/zj or Chomer a corn-meafure, held 1 5 -•: Buftoels, 2 f LitrotiSy 
 and 6 /wAj, and i of an inch. 
 
 The ^/^v/, which held 1 000 inches, contained i ; Bnfocls, \ Litron, 
 and 7 \ inches. 
 
 The Seah or ^^? which was of 3 3 3 f inches., was fomewhat larger 
 than the French-half -bnfheU which holds 3 24 tnches. 
 
 The 0;»^r or Gomer, of 1 00 inches, was a little lefs than two Litrons 
 and a half, which hold loi ^ inches. 
 
 The C^^ is a meatlire feldom mentioned in Scripture 5 neverthclefs, 
 we have put it in the table at 55] inches, which is mod probably its 
 
 capacity. 
 
 Nothing now remains, but to give an account of the Long-mea- 
 fares in ufe among the ancients. They all made ufc of the parts of the 
 bodv, the Ftngefs -breath or T>igit, the Hand's-breath, Hand, or Span, 
 the Cui^it, the foot, and the Tace. But we muft again have recourle to 
 rhe /ow-thofe which were in ufe among the Greeks and Romans. 
 jKcafurcs Amorg the latter, were, the Talm, or Hand's breadth, which was a 
 RcHm meafure containing 4 ^/^//J 01 Finger's -breadths., and was called by them 
 Talmus ; another, which they call Talma, confifling of the length be- 
 tween the top of the thumb, and the top of the middle finger, when 
 the hand is flrctched out j ( which is what we call the Span, and is by 
 fomc called the Great-palm, and was equal to the Spitha?na of the Greeks 5) 
 thcCubtt, which had Cix Hand's-breadths, or Talms^ that is, z\T>igits ; the 
 Foot^ which had 4 Talms, and confcquently 1 6 "Digits.^ lo that a Foot and 
 a. ^7/2//' made their C>//'/V ; t\\cTace, wiiich was the Ipace between a mans 
 ieet when he walks, and Which ibme diftinguifli into two forts, the fin^ 
 gle which confifts of 2 \feet,^ and the double which contains live y>^/^ _j 
 and the Mile, which is the length of a 1000 of thefe Taces of 5 feet 
 each. 1 have fhewn in the i3eginning. of this chapter, that the Roman- 
 foot contained but 1 1 Taris-inches -, upon which principle, it is eafy to 
 Ihew the. difference of their other mealiircs. 
 
 But
 
 Chap. XVL the Holy Scriptures. 267^ 
 
 But befides thefc mcafurts in iife amone the Romans, the Greeks'^ ^rt^ 
 had fome peculiar to thcmfclvcs. They called, the Sp.w, \vhich ^ir\\^!'^Jl"f; 
 them confifted of ii'Dtgits, which make /j<7//./ C/z/^/r, Spitlama. That '''''■''""' 
 the Grecian foot was larger than the Romm or.e, 1 have proved in an- 
 other place. The meafure which the Greeks call Orgva, contained 6 
 feet, and was conlcqucntly equal to the French-toife. ^And their Stadi- 
 um was the Ipace, w hich Hercules was faid to have run at one breath j 
 they uilially make it 125 Great-paces long. I have let down in the plate 
 another Stadim^^ of 4000 cuhits, which I come now to fpcak to. 
 
 The Imalleft long-meafures the Hehre^^^s had, was a Finger s breadth .'^- 'r-^- 
 The next to that, was what they called Tophac, which conHHed ot 4l7rt'*' 
 Finger's -breadths, and anfwered to x\\z Roman palmus . Some call it, //^^ H^^ brews. 
 Little-palm to diftinguifh it from the Great-palm, which anfwered to the 
 Spithama of the Greeks, and confided of 1 2 Fingefs -breadths ; but the 
 Fingtrs-breadth among the Hebre'H'S was larger than that of the Romans. 
 
 The Zereth is equal to the Spithama, or Great-palm. Interpreters 
 tranflatc, both the names Zi?r^^/:? and Zi?/-/?^,^, by that oi'Tabnus -, but it is 
 a miftake, they are two diiferent m-cafurcs which cannot be exprcflcd by 
 the fame word. 
 
 The 2x\q:\z^i Hebrew -cubit, confifted of 1^ Finger s-brcadths, fo that 
 ^z Zereth was an Half -cubit. But the modern Jews have another of on- 
 iy 20 Finger' s-breadths, which the Scripture never fpeaks of. 
 
 The Carij was of 6 C^^/Yj length, Q2.di Cubit containing i^Fi?:ger's 
 breadths. 
 
 The Chibrath, was of a very great length, which is not juftly known. 
 
 And among the H e br e -ju -me af tires we may likewife reckon, what 
 the jews call, a Sabbath day s journey. St. Luke fpeaks of it in the Acls 
 and fays that the Mount of Olives ijvas a Sabbath-day' s-journey d:Jlant 
 from yerufalem^. According to the Chaldee Taraphrafl, and the other 
 Rabbins, it was the fpacc of 2000 'Cubits. The Greek text of Jofephus ^ 
 according to Frobenius's edition, makes it to be the fpace of 5 Stadia ; 
 but then thcfe Stadia according to him contain each 400 Cubits, fo that 
 the 5 Stadia make 2000 Cubits. And therefore it murt: be underflood 
 of the Hebre-W'jladmm, which was different from that of the Greeks 
 and Romans, and which confiiling of but 1 2 j Taces, makes but 3^3 He- 
 
 * A&i, 12, ^ Anti^. lib. xx. cap 16. 
 
 bre'Ji''
 
 1(54 j^n Ivitwdudion to Book I. 
 
 br€'J!J- cubits and ^-, according to the length of 20 inches to a cubit, as 
 
 \vc have before allowed it. 
 
 1"!^^ The French have but two certain meafures, which are the Royal-foot 
 
 lJ»s-ljea. and the Toife ; and indeed the Foot it fclf is not every where equal. At 
 
 fires. F'anf it confifts of 12 inches, and every inch of 12 //«^j. And it is ac^ 
 
 cording to this Foot that I have reduced the meafures of the ancients to 
 
 thofe of the French. The Toife contains 6 Feet. The length of the 
 
 League is not fixed. It is ufually faid, that i\\zT)egrees (of which 360 
 
 are reckoned to go round the world) contain each 25 Leagues, For the 
 
 mod experienced mathematicians lay, that each degree contains 570060 
 
 Toifes. Which fum if divided by 25, will bring for a quotient 2282 ^? ; 
 
 fince Leagues equal to thofe 2 5 of which make a degree, mud contain 
 
 each 22 Si Toifes, and -;t or|, that is, two thoufanc! two hundred eighty two 
 
 Pate 21 "^^^fi^i an*^ t^wo nfth parts of a Toife. And this being fufficient to make 
 
 the Table underftood, we need fay no more here on this fubjed. 
 
 A s to the Hebre-Jijs 5 when we once know the proportion which the 
 Hcbre-ju-cubit bears to the ^Pans or Roman foot , we cannot be igno- 
 rant of the dimenfions of the other Hebrcd} meafures. But neverthelefs 
 we fhall here obferve j that the Finger's -breadth among the Je'di's, was e- 
 qual to I o Pans -lines ; the Tophac or Little-palm to 3 inches, and 4 lines ; 
 the Zereth, to 10 inches Pans ; the Cubit, to 20 Par is -inches, or to i 
 foot 8 inches Paris ; the Can to i o Par^-fet j and the Stadium of the 
 Jlebre^^'S, to 1 11 Toifes, and 8 inches Paris, 
 
 The end of the Jirjl Book.
 
 T h-e Prop or tLon® fiiat y L ojip- 
 MJeaXnres of flie Aacientstear to 
 one anoflier, andtofliore of 
 EN&IiAKD and FRANCE . 
 
 ^ayj? 7^f^ 
 
 The 
 
 Dicir. 
 
 Q 'Dip 
 jSfbrew 
 Coplia 
 
 O 
 
 Zexedi_ 
 
 Palm 
 or S_pan 
 
 I lopliac. 
 
 crE'lhrew 
 Pahii, or 
 TLands 
 hreath.. 
 
 o 
 
 9 
 
 The 
 
 Bomaa 
 
 Pace. 
 
 O 
 
 rhe 
 Hebrew 
 Sta.diiini 
 
 The 
 
 Hehtew 
 
 Can. 
 
 66 1 
 
 ^f 
 
 145^ 
 
 Th£ 
 
 Hebrew 
 
 Cabit. 
 
 The 
 
 Ancien-t 
 
 .Homan 
 
 Foot. 
 
 2 I 
 
 400 
 
 u 
 
 •Ifo 
 
 ilediiced to 
 
 fre:n^ch 
 
 Kfdiu-t^il i.> 
 
 ^feafures . 
 bvDT Arhviihnot 
 
 ^c/L //nrj . 
 
 
 12 
 
 - i 
 
 ^^5 
 
 '///rt\'///4-//rj 4. //fit" J 
 
 "~ ^arfy fffjn fn-'A . 
 
 
 Ir// A/,/irj 
 
 
 jE/^vevLJ/ic/ifj . 
 
 5 
 
 10 
 
 1^ 
 11 
 
 
 12 
 
 ^4 
 
 16 V 
 
 30 
 
 8o( 
 
 ^400 
 
 
 
 144 
 
 q6oo 
 
 
 /ir/y^'i^/'«'4 7 /v. v^*--' . 
 
 TAn^/^e^/, 
 
 /iVC-vvv/ Ar^-^/v, 
 
 t/o-c'^'/''"^'"'^' 
 
 
 7ft.-A. 
 
 
 Tenure/ 
 
 O'u; Ai^^-iZ-fri/ .7/uZ 
 
 6_ 
 tcoc 

 
 
 A N 
 
 INTRODUCTION 
 
 TO THE 
 
 HOLY SCRIPTURES. 
 
 Book II. 
 
 C H A P. I. 
 
 Of the Bihle i?i general^ and of the yinmher of the cniion'tcal hooks, 
 
 HAT relation focvcr the matters already treated of 
 may bear to the Holy Scripture, and how much ibc- 
 ver they may contribute to the undcillanding of it, 
 they arc yet in fome fenle foreign to it. And it is 
 therefore now time that wc fhould confider it in it 
 felf • that we fliould examine whether it be a divine 
 book 5 who were the authors or rather the writers of 
 it 5 in what language it was written ; and what arc the properties or idi. 
 
 M m oi^is
 
 266 jin Introdu6lion to Book II. 
 
 oms of that language. For every language has its own idioms, without 
 a knowledge of which, it is impoiTible to penetrate into the true fenfe 
 of thofe who have written in it. And it is likewifc neceflary, that we 
 fhould examine, whether all the parts of Scripture are of an equal au- 
 thority 5 what are the original texts of itj what verfions have been made 
 of them, and when they appeared 5 in what manner this book has been 
 hitherto prefcrvcd entire, and tranfmitted down to us 5 and laftly, that 
 we fhould enquire, by what means it has gained the refpcd and love of 
 infinite numbers of people, and efpecially fome of the greateft men that 
 ever lived, who made it the rule both of their faith and manners. 
 Q^^ fi,p A N D this, in point of order, fliould be begun by examining whether 
 ^//r/:7oro/ the Sciij-tures are a facred book, infpired by God, and by proving it, 
 tures'^^'^' ^^^ (hewing in as large a manner as might be neceflary, that it is fuperi. 
 our to all the writings of men. But the perfons for whom we write, 
 make this unneceflary, becaufe they all agree in thefe things, and arc all 
 periwaded of its excellency. And therefore we fhall only obfervc, what 
 we learn from the Scripture it felf, concerning this matter 5 that before 
 \y^dam's difobedience God converfed familiarly with him, and that it was 
 not till after i^dam had fmned, that God withdrew himfelf from him, 
 and honoured him no longer with thofe difcourfes. But neverthelefs, 
 his mercy did not entirely defert him ; and. if men were no longer hap* 
 py enough to converfe with God himfelf and hear his voice, yet they 
 had this comfort ft ill left, that it pleafed him ftill to treat them as abfent 
 friends, and to correfpond with them by letters : which letters are as it 
 were written to us from heaven^ fays St. K^Iuftin ^, from whence we 
 were originally driven, and are now wandering upon earth as in a 
 flrange land: and thefe letters which we receive from heaven, are the 
 Holy Scriptures, which exhort us to live welL It is thus, that God fpeak- 
 ing no longer to us himfelf, has fpokcn to us by fuch perfons as he has 
 inlpired, whofe tongues and pens were conduced by him. The Pro- 
 phets and Apoftles were his agents. So that God alone is the author of 
 the Scriptures; and thofe great perfonages who have given it to men, 
 have by doing fo, only become his interpreters. The fublimity of the 
 things contained in this admirable book; the majcftick fimplicity of its 
 llyle j the pcrfedl agreement there is in all its parts, though very diffe- 
 » V^on PH. L 
 
 rent 
 
 J
 
 XJhap. I. the Holy Scriptures^ 261 
 
 rent in their fubieds, and diftant in point of time j and the predictions 
 which long after tlieir being made, were followed with the accompUih' 
 ment of them ; are cliaraaers, that arc peculiar to it, and cafily dillin 
 guifli it from all the writings of men. And to this we may add the 
 known probity of the writers who penned it, and the miracles' thcv 
 wrought 5 which are two inconteftable proofs of their capacity, and their 
 fmcerity: fo that it is equally impolllble, either that they Ihould have 
 been deceived themfelves, or that they Ihould have been willing to de- 
 ceive others. 
 
 Nor is it to be doubted, whether the facred books are truly theirs, j^r^ looh 
 whofe names they bear; unlefs we will at the fame time doubt of thc^/^''''>- 
 authenticknefs of all the ancient books we now have //<?-- //^ -.-'f""^ 
 know, fays St. i^uftin^, that the books which bear thj name of Hippo- "^'W^ 
 crates, are truly Lis ? Whence is it, that if ariy one floould tLnk fit toTi'^lar. 
 deny it, he would rather be anfwered with a ftiear or laugh, than -j,ith 
 the trouble of a formal proof unlefs it be, that this has aUays be. n 
 fo certain and unqueftioned a faEi, from the -eery fme of Hippocrates, 
 to our own, that it were madnefs to doubt of it ? f^hat proofs have 
 we, that the works of Plato, Ariftotle, Cicero, Varro, and other pro- 
 phane Authors, were written by thofe whofe na?nes tL y bear, unUfs it 
 he, that this has been an opinion generally received at all times c.nd 
 by all thofe who have lived fince thefe i^uthors ? So that, we have 
 no better proofs to fliew that prophane books arc not fuppofltitious, but 
 were truly written by thofe authors whofe names they bear, tl.an we 
 have to prove the authenticknefs of the facred books. Better, did 1 la, ? 
 they are much worfe; for the cafe is by no means parallel between t'lem. 
 Men have had, or were at liberty to have had, little intereft in otl.cr 
 books, but they are all moft highly interefted in the Seripturcs. They 
 are the rule of faith and manners ; they are the way that leadeth to cv er- 
 lafting life, and it is dangerous to wander from it ; they are the tounda- 
 tion of religion. All which afFeds men too nearly, for them to have 
 ever admitted of any alteration in them, in any manner whatfocvcr. 1 iic 
 Jews are enemies to the Chriftians ; the Chrillians themfelves arc divided 
 into a great number of feds, which carncftly contend with one another ; ar.d 
 yet all acknowledge the divine authority of tlic Scriptures 5 all make UiC 
 * Lib. 31. Cont. Fauft.cap. 6 
 
 M m 2 of
 
 ^68 An Introdu<3:ion to Book Hi 
 
 of them; and all make them the foundation both of their faith and hope. 
 And if then any man (liould have dared to have falfitied them, how could 
 he have gained over fuch oppofite parties, without their difcovcring it? 
 or rather how could he have concealed it from them ? Doubtlels they 
 would not have failed to have had rccourfe to the ancient originals in fuch 
 a cafe as this ; and then, thefe difputes would have been of fervice, in 
 the better prcfcrving the integrity of them. 
 
 Besides, this is not a book, that is unknown, or little ufed ; there 
 never was a book in the world, which has been oftener tranfcribed, more 
 read, more commented upon, more quoted, more difperfed, and of 
 which there have been more verfions made, into all forts of languages, 
 than this. And how then could any errour or corruption creep into 
 fuch a work as this? How could it have efcaped the knowledge of men ? 
 What difputes would it not have raifed ? What oppofitions would it not 
 have met with ? And to believe, after all this, that the Holy Scriptures, 
 as we now have them, are full of falfifications, that they are fuppofititious, 
 and that the true Scriptures which were formerly written, are either loft, 
 or changed, is therefore to fhut our eyes againft the cleareft light. For 
 the Holy Scriptures prove thcmfclves. Every thing contained in them, e- 
 vcry thing they relate, agrees perfedly with thofe ancient monuments of 
 antiquity, which neither are, nor canM^e contefled by anyone. There 
 is 720 author^ fays Vopifcus, in which 'we may not find fomething capable 
 of corruption, with refie^ to the truth of hifi:ory. But the facred books, 
 are free from this reproach \ and we may fay of them, with much more 
 reafon than Cicero faid of the book, which contained the principal laws 
 of the Romans ; / wi'l boldly declare my opinion, though the whole 
 world be offended at tt ; I prcfr this litth book of the twelve tables 
 alone ^ to all the volumes cf theThilofiphers -, I find it to be not only of 
 more weighty but alfo much more ufefulthan them. Thus much may befuf- 
 ficient to be faid on this f.ijbcd, to Readers who are already perfwadcd by 
 faith of the truth of all thefe things ; and therefore taking the truth and 
 the authority of the Scriptures for granted, we Ihall proceed in our cn.- 
 deavours to clear up the fenfe of them; and fhall.firft give a general ac- 
 count of them. 
 'A-generat T H^ wholc fchcmc of the Holy Scriptures turns upon the fall o{ Adam-y 
 I '^'^^'Sj^ which loaded man with fin and unhappinefs together ; and upon the com- 
 ber (y:um, ii^o
 
 Chap. I. the Holy Scriptures. 269 
 
 ing of the Meffiah, who has rc-cftabliihcd iiim m iniioccKc m^ olhp 
 cd hun a way to a pcrfccl fdicity, which iln had led him tar'u-o,n Bi t 
 thcfe two great events were divided Irom one another, bv a Ion*, lue 
 celfion of ages. It pleafed God, that man H^ould Jong be lenllble of his 
 corruption and mifery, that he might be the better difpofed to reee.^e 
 him with carnefincrs, who was to come to deliver h.m from ir But 
 in order to Uipport him in the hopes of this Mediator, God not onlv re 
 peated otten the folemn promile he had given of him, as loon as man 
 had finned, but alfo chole out for himfelf a pecuHar people, with whom 
 he entered into a folemn covenant, in the perlon of ^Lrahaw who 
 was to be the father of them. This people he delivered from the ilaxci v 
 of Egypt ', multiplied it beyond number , gave it a law and religion by 
 the miniftry of Mofis -, and all this in fo wonderful a manner, tin: the 
 MeJ/iah was both promifed and typified by this law, this relil,ion ' and 
 the whole hiftory of this myfiical people. And as if all this^care was 
 not enough, he alfo fent a great number of Prophets, who iiiccecdin- 
 one another for a long courfe of years, promifed this fame M'jfi:/.^, and 
 marked out feveral particularities of his life before hand, in the wriii^Vs 
 which they publifhed feparately, and at different times. And thefe arc 
 the books which compofe t/je Scripture, and are the Icveral parts oi 
 it ; which when taken together, and confidered in one view, i;ive fo 
 compleat and fo exad a pidure of this MjJIdh, as. v\:i.\c it no'r pofiible 
 to miilake him, when he fiiould come to appear. At length, he came • 
 fubftituted a more perfed law, and a more fpirituai religion, in the room' 
 of the law and religion of the Jews j and abrogating the O'd Co-jcH,nt 
 made ^Newowz inftead of ir, which Ihall continue to the end of the 
 world. 
 
 Both thefe arc called Covenants, and Teft anient s ; and in He'rz-jj 
 Berithy which fignifies, a contra^, or agreement. The Creeks tranfiate 
 it by ^aU-my which fignifies, a dtfpoja'i'.n, or ^ fetting tl'mgs in ord.r 
 but is likewife fi^metimes taken for an aj^reement, a covenant, or a tcf, 
 tament. And indeed they really were covenants which God made w iih 
 men, engaging himfelf to make them Iiappy, if they would obey his 
 laws. The happinefs promifed to the Jews was terrefirial, a fruitful land j 
 that promifed to Chriftians is more Ipiiirual and refined. Thcfirjl Cove- 
 nant, was, as it were, figncd with the biood of the victims which were 
 
 fiain,.
 
 n-Q ^^^ Introduction ?o Book II. 
 
 llain, when it was entered into by God, and Mofes, and the children of 
 lfrael\ Tlie Second Covenant was fcaled with the blood of Jesus 
 Christ; and as Ibon as he was dead, it became of full force. Which 
 is the reafon, why this Second Coveriant is in a particular manner called a 
 TcjUmcnt ; for as SuTaul fays, Where a teftament is, there muft alfo of 
 iiccejjity be the death of the tcftatrrur ^. It was, I lay, for this reafon, 
 thatjEsus Christ died; and it may alfo in fome fcnfe be faid> 
 that he died under the Old Teftament too, fmce the death of the vidims 
 \vhich were otfered up under it, was the figure of his. From thefe two 
 Covenants, oi'Teftamcnts, arifes the common divifion of the Bible into the 
 Old and New Teftament : and the latter of thefe, is alfo called ^::,yr^' 
 A/c-r, theGofpel^, that \s good nevus ; becaufe it contains the hiftory of the 
 accompliniment of the promifes of God, of what paflcd at the coming of 
 the Mtffiahy and of what the Jews had fo long expeded. So that this, 
 book which points out to them the Meffiab, could not but have been 
 very asrecable to them, if they had not been ill difpofedfor receiving it. 
 T HE names of the books of which the Old Teftament confifts, are 
 
 thefe. 
 
 The firft five books of it, Genefis, Exodus^ Leviticus^ Number Sy 
 and Deuteronomy, are called the Tentateuch ; which is a term of a 
 Greek original, and fignifies, five books. Mofes is the author of them, 
 and therefere they are iikewife called the book of Mofes ; as they are 
 called the law, becaufe they contain the law which God gave him. 
 Genefis. The Hebrews take the names of the facred books from the firft 
 words with which each book begins 5 but xhc Greeks take them from 
 the (ubj eel- matter of them. Thus the firft of the canonical books is 
 by the Hebrews called Berefcith, which fignifies, tn the beginning^ 
 becaufe that is the firft word of it ; but the Greeks call it Genefis, be- 
 caufe the Creation of the world is the firft thing it gives an account 
 of. It contains Iikewife an account of the increafe of mankind, of 
 their corruption, of their punifhment by the waters of the deluge, of 
 the calling of ^yibraham, of the rife of the people of God, and of the 
 manner in which he was pleafed to have them governed. This hiftory 
 reaches from the Creation, to the death oi- Jofeph, which contains the 
 fpace of 2369 years. This is the book, which is called in the fecond 
 * Ex.xxiv.5. '' Heb.ix. 16. ' ^<7/? God's fpell, i. e. God's vjord. Saxon, 
 
 book
 
 Chap. L the Holy Scriptures. 271 
 
 book of Samuel^, The book of the j'lft^. It was fo called, acvioraini: to 
 St. Jerome, bccaufc this name was particularly applied to i^'LruI.ahi, Jp/- 
 ac, and Jacobs whole hiilory is recorded in GiTiefiF. 
 
 The word Exodus, which is at the head of the fecond oi" tlic five l-^^odus. 
 books of Mofes, is oi Greek original, and lignirics, the going out. I ini 
 book was fo called, becaufe it gives an account of the Jfraeiites i;ouv» 
 out of Egypt. In it arc related, the cruel flavcry under wliieii the'jews 
 groaned j their miraculous delivernnce from it ; tJieir paflagc through the 
 red fea ; the hiftory of the cftablifliment of their law ; the manner in 
 which God gave it to Mofes 5 the building of the Tabernacle ; the mira- 
 cles that were wrought in it, after it was built; and how God, to fhew 
 that he was prefent in it, covered it with a bright cloud. This book 
 contains the hiftory of 145 years, from the death of Jofih, to the build- 
 ing of the Tabernacle. The Hebrews call it Veelle Schemot, that is, thefe 
 are the names ^ which are the firft words with which it begins. 
 
 The third of the five books of Mofes is called Le-cittcus, becaufe Lcviri* 
 it contains the laws, wliich God commanded fhould be obferved by thofe ^^ 
 of the tribe of Levi^ who miniftred at the altar. It treats at large of all 
 the functions of xhzLevites-y of the ceremonies of religion ; of the dif- 
 ferent forts of facrifices 5 of the diftindion of clean and unclean beads j 
 of the different feftivals, and of the year of jubilee. We have likewiic 
 an account here, of what happened to the people of God, for the fpace 
 of one month and a half; that is, from the time that the Tabernacle was 
 ereded, which was the firft day of the firft month of the iecond year, af- 
 ter the Ifraelites came out of Egypt, to the fecond montli of the fame 
 year, when God commanded the people to be numbered, as wc fee in 
 the beginning of the following book. The Hebren's call it Vaicre, tliat 
 is, arid he called, which is the tirft word of it : and they aifo call it 
 Thora Hacohanim, that is, the law of the Tricfs. 
 
 In the fourth book, which we call Numbers, Mofes numbers the If Num- 
 raelites -i and that too in the beginning of the book, which fhews from '^"• 
 whence it had its name. The Hebrews call it Vaiedaber, that is, and he 
 fpake. This book contains the hiftory of all that pafled, from the fecond 
 month of the fecond year after the Ifraelites came out of Egypt, to the 
 beginning of the eleventh month of the fortieth year ; that is, it con- 
 
 » ch.i.i8. 5 Book of Jallier. E;/^. 
 
 tains
 
 272 An Introdu6lion to Book II, 
 
 tains the hiftory of thirty nine years, or thereabouts. In it, we have al- 
 io the hiftory of the prophet Balaam^ whom the king of the Mtdianites 
 broui^ht to curfe the people of God, and who on the contrary heaped 
 blcllings upon the Ifiaelites^ and foretold the coming of the Meffiah- 
 It particularly mentions alfo, the two and forty encampments of the Ifra- 
 elites in the wildernefs. 
 Deurero- The fifth book is called T>euteronomy ; a Greek term which ffgnifies 
 nomy. ^^^ f^cond Uw, or rather, the n pet it ion of the hw. Becaufe it does 
 not contain a law, diiFerent from that which was given on mount Sinaiy 
 but it repeats the fame law, in favour of the children of thofe who had 
 received it there, and were iince dead in the wildernefs. The Hebrews 
 call it, Elle-haddebarim, that is, Thefe are the words. IDeuteronomy 
 begins with a fhort account of what had pafled in the wildernefs, and 
 then Mof.s repeats, what he had before commanded, in Exodus, Levi- 
 ticus, and Numbers, and admonifhes the people to be faithful in keeping 
 the commandments of God. After this, he relates what had happened 
 from the beginning of the eleventh month, to the feventh day of the 
 twelfth month of the fame year, which was the fortieth after their leaving 
 Egypt. The difcourfe which is at the beginning of this book, was made 
 to the people by Mofes, the firft day of the eleventh month. Accord- 
 ing^ to Jvjlphus he died the twelfth 5 and the Ifraelites, as the Scripture 
 ia^'s, mourned for him in the plains of Moah thirty days, and confe- 
 qucntiy therefore all the twelfth month. 
 
 The "lews call the y^;^?^^^//^^, the Law, without doubt, becaufe 
 the law of God which Mofis received on mount Sinai, is the principal 
 part of it j and it is as little to be doubted, whether that great man was 
 the author of the 'Pentateuch. This is expredy declared, both in Exo- 
 dus ^ and Dtuteronomy ^ But as an account is given of the death of 
 Mofs in the laft eight vcrfes of this book 5 it is therefore thought that 
 thefe verfcs were added cither by Jojhua, ot Ezra. Jofephus's opinion 
 concerning them is very fingular ; he pretends that >A/<?y^j finding his death 
 approaching, and being willing to prevent an crrour, into which the ve- 
 neration the people had for him, might caufe the Jews to fail, himfelf 
 wrote this account j without which the Jews would perhaps have taken 
 it for granted, that God had taken him., 
 * Exod.xxiv.4. '-^ Deat. xxxi. 9. 
 
 From
 
 Chap. L the Holy Scriptures. 272 
 
 From thefe, we pafs on to the other books, which were written af- Jo/hua. 
 ter the dtath of Mofes, and which relate what happened to the jew?, 
 after they had loft this law-giver. God did not upon his death abandon 
 his people, or leave them without a conduclour. JoJJ.na, by his order, 
 took upon himfelf the condud of them, and fuccceded Mofes, to whoni 
 he had been a faithful fervant, and by whom he had been inftrucled in 
 what he ought to do. It is uncertain, whether the book, which contains 
 the hiftory of this fuccelTour of Mofes, be called Jojhua, from the fub- 
 jea of it, or from his having been the Author of it. But it is certain 
 that it contains an account of what padcd from the death of Mof.s, 
 to that of Jo[!3tt^. Nevertheiefs, there are feveral things in it, which 
 did not come to pafs till after the death of this great man, and w hicii 
 confequently could not have been written by him. The common opini- 
 on as to the length of time it contains, is, x\\^\.[lofhua difcharged his olHce 
 only for feventeen years, and that therefore this book contains no more 
 than the hiftory of that number of years. 
 
 After the death of JoJIoua, the Ifraelites were governed by mn*^i- J , '--5. 
 ftrates, who took no other name but that oi Judges; and the book which 
 contains the hiftory of thefe Judges, is called. The book of Judges. 
 This hiftory begins with the death o^ JoJJjua, and reaches to that of J^;/;- 
 fon. We here fee the people of God often enilavcd in punifhmcnt of 
 their crimes, and often delivered from llavcry. Towards the end of it, 
 we have fome inftances of this people's inclination to idolatry, and of 
 the corruption of their manners, even before they had been brou^ht in- 
 to flavery. We have here the hiftory of one Micah of the tribe of "Da?!, 
 who had in his houfe a Levite, who was the prieft of an idol, whicli 
 he worlhipped ; and the hiftory of the Benjam'ites, who abufed a Le- 
 suite's wife. This book contains the hiftory of three hundred and (c\c\\- 
 ty years. 
 
 During the time of the government of t\\Q Judges^ there was a j^^.j, 
 great famine in the land of Ifrael, which forced El'nnelech, who was of 
 Bethlehem, to retire into the land of Moah, with his wife Naomi, and 
 two children which he had had by her. ElimeUch died there; and after 
 his death Naomi married his two children to two Modbitcs^ one of 
 which, was named Ruth. After this thefe two children died, which 
 made Naomi think of returning to Bethlehem, And upon her doing fo, 
 
 N n Ruth
 
 2 7 J. An Introdu6lion to Book IL 
 
 Ruth her daughter-in-law followed her, and according to the command- 
 ment of the Law, was married to Booz, Elimelech's near relation, and 
 the heir to his eftate. The book which contains all this hiftory, is cal- 
 led The book of Ruth j and is indeed only the hiftory of a Moabitijh 
 woman: but it gives us an inftance of perfciH: piety, and of a very par- 
 ticular providence of God. Prom the marriage of Booz> and Ruth was 
 born Obed^ who was grand-father to TDavidy who was one of the ancef- 
 tors of Jesus Christ. The beginning of this hiftory fhews, that 
 it happened in the time of the Judges, but under which of them is not 
 certainly known : fome place it in the time of Shamgar, or of 'Debo- 
 rah. As to the Author of this book ,• fome think that the books of 
 Judges and Ruth were both written by Samuel \ others that they were 
 written by Hezckiah h and Mly others pretend, that £'^r^ was the Au- 
 thor of them. The Jews place the book oi Rnthy among the five books, 
 which they ufually read on all the feftivals in the year. Thefe five books 
 are. The Song of SoiigSj Ruth, the Lamentations of Jeremiah^ Eecle- 
 JiaJleSy and the book of Efther. In the JewiQi Bibles they are printed 
 apart by themfclves, and bound up together. 
 Kings. The four following books are called by the Greeks and lome Latins, 
 The hiftory of the reigns. Others call them all. The books of Kings, 
 becauie they give an account of the eftablifhment of the monarchy, and 
 of the fucce fllon of the Kings, who reigned over the whole kingdom at 
 firft, and over the kingdoms of Judah and Ifrael, after its divifion. The 
 hiftory of Samuel, is at the beginning of thefe books, but it gives light 
 to that of the Kings. The Jews call the two firft of thefe books, The 
 hooks of Samuel : peihaps becaufe they contain the hiftory of the twos 
 kings, who were both anointed by Samuel 5 and becaufe what is faid of 
 Said in the firft, and oiDavid in the fecond, proves the truth oi Samuel's 
 prophecies. They give the name o^The books of Kings only to the other, 
 two, which are in the Latin and French Bibles, the third and fourth 
 books of Kings, 
 
 The Firft book of Kings, or the firft book of Samuel, contains the. 
 hiftory of the high-prieft Eli, of Samud^ and of Saul. As the firft year 
 of Eli's high-pricft-hood falls on the year of the world 2848, and the 
 death of Saul, in 2949 5 the hiftory of this book muft therefore com- 
 prehend the fpace of one hundred and one years,. 
 
 The:
 
 mm- 
 
 Chap. I. //j^ Holy Scriptures. 27 
 
 The Second contains the reign oiT>a-cid^ which is the hiHory of a- 
 bont forty years. It is commonly bcHcved, that Siwmel, Katkan, and 
 Cad, arc the Authors of thcfe two books \ and indeed ihcy arc called (m 
 the end of the frft book of Chronicles'^') Tiajid's bjfiorhihs. 
 
 The Thirdy or according to the Hebre-^s, The jirft Look of Kinrrs^ 
 begins with relating the manner of Solomon'^ coming to the crown, and 
 contains the hiftory of all his reign. After that, follow the divifion of 
 the kingdom, and the hirtor> of four kings of Jtidah^ and eight kin<^s 
 of Ifrael. All thefe reigns, includmg that of Solomon, which takes up 
 the firfl: forty years, contain the fpace of 126 years. 
 
 The Fourth is the hiftory of fixtecn kings of JudJj, and twelve 
 kings of Ifrael, It likcwife fpeaks of the Prophets who lived in this 
 time. Who were the Authors of thefe two lafl books, is not known. 
 They who attribute them to Jeremiah or Ezra, don't give very convin- 
 cing proofs of their opinion. But it is eafy to fee, that it is a fort of eol- 
 ledion of feveral particular hiflories. 
 
 The name of Taralipomena is given to the two books \\hieli follow Ch 
 thofe of the Kings, In the Greek tongue, from whence it is taken, it fig. c'« 
 nifies, the hiftory of things omitted. And indeed it is a fupplcuKMU con- 
 taining what had been omitted in the Tentateuch, the books of Jofua^ 
 Judges and Kings-, or rather it is a fuller defcription, of what had been 
 only briefly related. Some give them the name of Chronicles, becaufc 
 they are very exad in mentioning the time when every thing was tranf- 
 ad:ed . Wc divide them into two books, but the Jews make but one of 
 them, which they call ^ibre Hajainim, that is, an Htflorical Journal i 
 the matters of them having been taken from the journals of the Kinus. 
 But in Scripture-language, the word day often fignities the year, and in 
 this fenfe, we by Hijlorical Journal^ may well underlland, t^hwals. 
 The generally-received opinion is, that Ezr^i was the Author of them. 
 In the Fii'Jl he begins with a fuccind hiflorical abridgment, from the cre- 
 ation of Kyldam, to the Jews return from their captivity j and then he 
 reaffumes the hiftory of 'T)avid^ and carries it on to the confecration of 
 Solomon, that is, down to the year before Chrirt 1015. The hillory ot 
 the Second book reaches down to the year before Chrilt 5 3 6, when up- 
 
 • ch.xxix. 29, 
 
 N n 2 on
 
 276 An Introdu61:ioii to Book IL 
 
 upon the expiration of the fcventy years of the captivity, Cyrus gave the 
 Tews leave to return into their own country. 
 
 £2.ra. Ezra wrote the hiftory of the return of the Jews from the captivity 
 
 of Babylon into Jtidea. It is the hiftory of about 8 2 years, from the 
 year of the world 3468, when Cynis became mafter of the Eaftern em- 
 pire ( his father Cambyfes being dead in Terjia, and his father-in-law 
 Cyaxares in Media) to the year 3550, which was the twentieth year of 
 the reign of ^yfrtaxerxeSy furnamed Longimanus. This book bears tlie 
 name of Ezra who was the Author of it. 
 
 j^ ^ g . The next book is a continuation of that of Ezra^ and therefore it is 
 
 ah! by fome called, The Second book of Ezra. But neverthelefs, it was Ne- 
 hemiah, whofe name it alfo bears, who wrote it, as is faid, by the advice 
 of Ezra. It contains the re-eftabliOiment of Jertifalem, the Temple, 
 and the worfhip of God. It is the hiftory of about 3 1 years, that is to 
 fay, from the twentieth year of the reign of Artaxerxes Longimanus^ 
 to the reign of partus Nothus his fon, which began in the year of the 
 world 3581. 
 
 - , t,-^ After this general hiftory of the Jews, follow ^ the hiftories of par- 
 
 ticular perfons. The firft is that of Tobity who was a very good man. 
 The book that contains his hiftory, bears his name. We fee in his life, 
 an inftance of a great piety, an heroick patience, and of a fingular provi- 
 dence of God towards his fervants. Tohit lived under the reign of ShaL 
 manefer king of Affyrta, in whofe reign he was carried into captivity ^ 
 , After the book of Tobit follows the hiftory of Judith^ who de- 
 
 livered Bethulia in a miraculous manner by kilhng Holofernes, Great 
 difputes are railed about the time of this hiftory ; but I have not room 
 to mention the diff^erent opinions concerning it ^ ^ and fhall pafs them 
 over in filence, as 1 fhall do thofe about the book o^EJiher, which follows. 
 This book, which bears the name of Efther, is the hiftory of ano- 
 
 ^ ^'^' thcr deliverance of the Jews, which is as miraculous as that of Judith^ 
 
 And It was performed by the hands of another Heroine, named EJiher, 
 
 The Scripture fays, it happened under the reign of dhafiienis king of 
 
 ' ^erfia 5 but as there have been feveral Terjian kings of that name, it t^ 
 
 not exadly known in which reign it is to be dated-. 
 
 » According to tke Vulgate. ^ ^fe Prid. Con. P.i. £.3. Under the year 612. 
 
 t §se Prid.Con.P.i. B.i, Under the year 655. 
 
 After
 
 Chap. L the Holy Scriptures. ^yj 
 
 After thefe Lives, or particular hiftorics, follows ia the order of the Job 
 facred books, the hillory of Job. Which is not only a narration of his 
 aaions, but contains alfo the entire difcourfcs which this good man had 
 with his wife and his friends j and is therefore one of the moft eloquent 
 books in th^ Holy Scriptures. It relates the terrible trvals to which God 
 put the virtue of this great man, and his invincible patience, and the fub- 
 lime difcourfes he had with his friends, in the time of his humiliation. 
 
 Next to the Hifiorkal books of Scripture follow the Moral ones r" 
 
 The firft of thefe is the book of Tfalrns, which are likewilc m fomc "'''' 
 
 meafurc hiftorical. For they recite the miracles which God had wrought 
 
 and are as it were an abridgment of all that had been done for the ffra 
 
 elites, and had happened to them. The Hebreijus call them. The book 
 
 of Traifes\ by which they mean, of the praifes of God. ' The Nxord 
 
 Tfalm is Greek, and properly %nifies the found of a ftrin^cd inflrument 
 
 of mufick. The Hebre-^s fung the Tfalriis with different inPcrumentv 
 
 We make but one book of them all, but the Hebre-^s divide them into 
 
 five parts, which all end with the words Amen, Arnen. Thou-h the 
 
 Tfalms bear the name of i:>avid, yet they were not all compofed by 
 
 him : fome of them are more ancient, and others are of a later date 
 
 than his time 5 fome of them belong to Mofcs, Sa?miel, zndEzra. Not 
 
 that I am of opinion, that ail they whofe names they bear, were the true 
 
 Authors of them ; it is more probable, that thefe are only the names of 
 
 thofe, to whom they were firft given to ling. 
 
 After the Tfalms, are The Troverbs, which are a collcdioa ofpro^crbs 
 moral fentences, of which Solomon was the Author. The Greeks give them 
 this name, but thz Hebre:;js call them Mijle, that is, T arables or Cojnpa^ 
 nfons'y and the word may alfo ilgnify, Setitences or Maxiws. Ir L a 
 coileaion of divine precepts, proper for every age, and every conditioji 
 of life. 
 
 The book which follows is alfo a Moral one, and was compofed by Ecdcfi- 
 Solomon. The Greeks call it Ecclefiaftes, which anfwcrs to the name of ^^^^••■•. ' . 
 Coheleth, which the i/<?^r^X'J give it. Both thefe words fignify in our 
 language, a Treacher, or one who /peaks in an affembly. This book \s 
 an admirable pidure of the vanity of the world. 
 
 ; Sepher Tephillim. 
 
 Among
 
 278 ^;^ Introdudlion fo Book IIJ 
 
 Song of Among the Moral books is alfo reckoned, ne Song of Songs-, that 
 ^°'^^'* is to lay, according to the Hebrew manner of fpeaking, an excellent 
 Song, or Toem. This book has notliing of morahty in ir, and therefore 
 I bchcve the only reafon of its being placed here, is becaufe it was a 
 third work of Solomon ; for there is no one moral or rehgious maxim 
 in ir, the name of God is not fo much as once mentioned in ir. It is 
 thought to be a fort of Epithalarnhim, which exprefles the chaft and vir- 
 tuous dcfues of fouls in a very tender manner : or rather it is a piece full 
 of myfterics, which reciprocally reprefent the love of Jesus Christ 
 for his fpoufe, and her love for him. And it is neceflary, that we fhould 
 be tilled with this fpiritual love, before we undertake to read this book 5 
 for it were in vain for a heart which has never been warmed with the ar- 
 dours of divine love, to attempt to underfland the enflamed expreflions with 
 which this book is filled. We learn from St. Jerome, that the Jews 
 were not permitted to read this Song, or the firft chapters of the book 
 of Genefis, till they were thirty years old. And perhaps it may not be 
 ufelefs to obferve here, that it is not the Author who fpeaks in this fong, 
 but ficlitious perfons, whom if I may fo fpeak, he introduces as upon a 
 fta^e ; and in this fenfe, it may be faid to be a fort of dramatick poem. 
 Wii'Jorr.. T o thefe three books of Solomon, are joined ^ two other books of 
 morality > the firft of which is called, Wtfdom, This book fpeaks in a 
 mofl exalted manner, both of the wifdom of God, and that of man ; 
 fo that it takes its name, from the fubjed-matter of it. It is called in 
 Greek, The wifdom of Solomon, which does not imply that Solomon was 
 the Author of it, but only that it is an imitation of his ftyle, and man- 
 ner of thinking. 
 Ecckfiaf- The book which follows that of Wifdom, is entirely Moral. It is 
 ticus. called Ecclefia[iicus ; but it mufl not therefore be confounded with Eccle- 
 faftes, which'is a different book from it. Ecclefiaflicus was lo called, 
 according to St. i^iiftin, becaufe it was read in the Church. For the an- 
 cients, as will be (hewn hereafter, divided thofe books, which they cal- 
 led Holy, into two forts. Some they called Canonical, becaufe being in- 
 difputably the work of the Holy Ghost, they were therefore the rule of 
 faith and manners. And others they called Ecclefiaflical, becaufe they were 
 read in the Church, tho' only as books of piety, but not as books of an in- 
 
 3 In the Vulgate. 
 
 fallible
 
 Chap. I. the Holy Scriptures. 270 
 
 fallible authority. Others think it was called Ecclcjiaft^cus, to diftinoujn^ 
 it from the Ecckjiafles of Solomon, and at the fame time to llicw, that 
 there was a great relation between them. As indeed their rules and max- 
 ims are really very much alike. It was likewifc called by the Gr:ik 
 mmcTanareton, which was as much as to call it, The abridgmint of all 
 ^virtues. Its prefent Greek title is, The '■jaifdom of Jefns the fori of Si- 
 rach. In the prologue, the Author Ihevvs plainly enough, who he wasj 
 and when he wrote, and what were his motives to write it. 
 
 As to the Trophets, all the OldTeflamcnt is one continued prophe- ^•'' ^^o- 
 cy of Jesus Christ; fo that, all the books of which it conlifts arc ^^"^' 
 in fome fenfe Trophetical. But this name is more efpecially i;iven to 
 thofe books which were written by perfons, who had a clearer know- 
 ledge of futurity, who forwarned both kings and people of what 
 would happen to them, and who at the fame time pointed out what the 
 Mefftah was to do, whom they who are acknowledged to have been Pro- 
 phets had always in view ; and this is what ought mofl: efpecially to be 
 taken notice of in their writings. For at the fame time that thcv fpokc 
 of things prefent, or things that were fliortly to come to paf^, they in 
 their prophecies comprehended under them, the things which were net to 
 be brought to pafs till a great while after, namely, till the Mefjiah came. 
 So that, there is a double fenfe to be lought for in all their writings: the 
 one, that which related to the then prefent time, or the things which 
 were to come to pafs foon after ; the other that which relates to J e s us 
 Christ, who is typified in the greateft part of thofe things, which 
 were the immediate fubjed of their prophecies. 
 
 The works of rhzTrophcts are divided into two parts ; the firfl of 
 which'contains The Greater, and the fecond, The Lcffer TropI.ets. >\niich 
 is a diftindion that does not at all relate to the perfons of the ^Prophet s^ 
 but only to the bulk of their works. The Greater 'Frophits are Ifmah, 
 Ezechiel, Daniel, and Jeremiah, to which fome ha\'e joined Baruch 
 who was his Secretary -, ( The Lamentations of Jerefmah make a I'epa- 
 rate book by themfelves, and contain that Prophet's prediclions of the 
 dcftruiftion of the city oi Jerufalem, and of the captivity of the people.) 
 and The Leffer Trophets^ are Hofea, Joel, Amos, Obadiah, Jonah, Mr. 
 cahj Nahu7n, Habakknk, Zephantah, Haggai, Xechariah, and Malachi, 
 They were formerly contained in one fmgle volume, which the Hcbre-jjs 
 
 caU
 
 2^go \Jn Intnodudiion to Bookll^ 
 
 call TJjereafar ; which is a Chaldee term, and iignifies f^^ehe : fo that, 
 
 this is the lame thing as if they had called it, 27?^ hok of the twelve, 
 
 Macca- THE lail books of the OldTeftamcnt, are the books of Maccabees, 
 
 ^^^' which contain the hiftory of all that thofe brothers, who were called 
 
 Maccabees, did for their religion, and for the Uberty of the people of 
 
 God. 
 
 The whole New Tefament is called the Gofpel, as has been faid ; 
 'but this name is moft particularly appropriated to the hiflory of the life 
 ofjESUS Christ, from his nativity to his afcenfion 5 and the four 
 Authors who have written it, are therefore called Evangelifts. But I 
 fhall fay little of the different books of the New Teflament^ becaufe 
 they are known to every body. 
 rheQo'i- The four Evangelifts are St. Matthew, St. Mark, St. Luke, and St. 
 pels. Johyi 5 but as thcfe four writers were all infpired by the fame Spirit, and 
 do all write the fame hiflory ofjESUsCHRisx, their works do there- 
 fore in effed make but one Gofpel. 
 The A(fls After the Gofpel, or hiflory of our Lord Jesus Christ, fol- 
 ^''ftS^'iows the hiflory of what pafled after his afcenfion, and was tranfaded by 
 ^ the Apoflles. And therefore the book which contains this hiflory, is 
 
 called. The A6ls of the Apoflles. It is an hiflory of the rifing Church, 
 for about the fpace of thirty years. 
 
 Next to this come the Eplftles of St. Taul. They are in number 
 E^fvh. fourteen j one, to the Romans ; two, to the Corinthians 5 one, to the 
 Galatians ; one, to the Ephefians ? one, to the Thilippians ; one, to the 
 Colojfians', two, to the Thejfalonians i two, toTimothy, one, to Titm^ 
 one, to Thilemon ; and one, to the Hebrews. As my defign in this firfl 
 chapter, is only to give the Reader barely an idea of the books of Scrip- 
 ture, it is not neceflary that I Ihould here enlarge upon thefe Epiflles ; 
 they are too well known to need it. They contain that part of ecclefiafti- 
 cal hiflory, which immediately follows after what is related in ^^^ A6is. 
 The principal matter contained in them, is the eftabliihment or confir- 
 mation of the dodrine which Jesus Christ taught his difciples. 
 According as the difficulties which raifed difputes among the Chriflians, 
 or the herefies, which fprung up in the Church from the firfl age of it, 
 required, St. Taul in thefe Epiflles clears up and proves all matters of faith, 
 
 and
 
 Chap. II. the Holy Scriptures. 28 
 
 and gives excellent rules for morality. His Epiftlcs ought to be looked 
 on as a commentary on, or an interpretation of, the four books of the Gofpcl. 
 
 S T. Taul wrote to the Churches of fome particular places, or to lomc 
 particular perfons; but the other Epiftlcs which follow his, arc called 
 Catholicky bccaufe they were not addrcflcd to any particular Church, as 
 his were, but to the whole Church in general. Thefe are, one, of Sr. 
 James \ two, of St. Teter-, three, of St. John i and one, of St. Jnde. 
 
 The laft book of the Ne-j:; Teftament is called the i^lpocalYpfi, or 
 Re'velatkn, It contains the myftiical vifions, which Sr. John iiw in 
 the ifland of Tatmos. 
 
 ^ JJS- P^ *"v J^:. ^^ 4^ ^>. $^^ :^ ^l <^ '^^ it- St Ci- O •.T; -Z- •/- C: •& 
 
 CHAP. II. 
 
 Of the d'tv'ifion of the facred hooks ^ and the dijfererit mauiiey 
 of dividinq^ them ,• of the great and lejfer fe^io',n ,• and 
 of the divijion of them tnto chapter and verfe, 
 
 ^ I ^ HAT nothing may be omitted in our hiftory of the facred books, 
 J^ it is ncccflary that we fhould enquire, in what manner they were 
 placed, and how they were divided, and into all thofe other p;.rticnlars 
 which are comprehended in the title of this chapter. ^^'e have already 
 faid, that the firft divifion of the whole Scripture is, into the O/V, and 
 Ne^ju Teftament. The Ke-j: belongs to the Chriftians, but we received 
 the Old from the Jews; and it is from them therefore that we muft learn 
 what the number of the books of it is, and every thing clfc which is 
 the fubjecl of our prefent enquiries, fo far as it relates to ihzOldT.fta- 
 
 ?nent. 
 
 Joftphns and Thilo reckon two and t\^cx\\.\j Canonical books in the ^.^ _ 
 Old Teftament, which is the number of the letters in the llebreiv al- /vr .; ii:e 
 phabct. And in order to this, they join the book of Ruth to that of ^^"^jj^ 
 Judges, and the Lamentations of Jeremiah, to the other works of that suordwi 
 Prophet. But fome other Jewilh dodors divide the book of Ruth from ^'^-^^^ 
 tiiat of Judges, and making likewife a fcparatc book of \\\<, Lament at i- 
 
 O o ^»'
 
 282 yi^^ Introduction ^0 Book II. 
 
 ens of Jeremiah, they reckon four and twenty books in all. And in 
 order to accommodate this number to tluit of the letters of the alphabet, 
 they repeat the Jod three times, as they fay, in honour to the great 
 name of God Jehovah, of which Jod is the firft letter ^ and in Chaldee, 
 three Jods together exprefs this adorable name. As thefc facrcd books 
 everywhere preach Jesus Christ, St.Jcrom pretends that St. J ohi 
 had them in view, when in his Revelation he fpeaks of the four and 
 tvjenty Elders, who fell down at the feet of the lamb to worfhip him. 
 rheje'^jj- But whether wc reckon twenty four, or but twenty tv.-o of thefe 
 ijb divif books, the Jews divide them into three clafles, namely, the La-JL\ the 
 
 on 
 Ca 
 
 ofth 
 
 mnical Trophcts, and the Hagiographa. All thefc books are indeed facred, but 
 Booh. havin^ no particular name for thofe of the third clafs, they therefore 
 call them Hagtographa^ i. e. facred books. And fome will have it, that 
 Jesus Christ alludes to this divifion of the Scriptures, when he 
 fays ^, that All things miift be fidjiUed that isaere i^ritten in the Law of 
 Mofes, and in the Prophets, and in the Pfalms concerning him. (For by 
 the book of the Tfalms, they underftand all the books ot this third clafs.) 
 The law comprehends the Tentatetich, that is, Genefis, Exodus, Levi- 
 tints, Nimbers and T)etiteronomf, The Prophetical books are eight 5 in 
 that clafs which the Hebrevos call the Former Trophets, are, i. Jojhua, 
 i.Jtidfres and Ruth, 3. Samuel, or what the Latins call the firft and 
 fecond book of Kings, ^. Kings : and in the other clafs which they call 
 the Latter Prophets, are s.lfiah, 6. Jeremiah, j.Ezechiel, and 8. the 
 t'Ji'elve leffcr Trophets. The Hagiographa or facred books are nine; i. 
 Job, 2. the Tfalms, 3. the Troverbs, 4. Ecclefiaftes, 5. Song of Songs , 
 <5. T)aniel, 7. Chronicles, 8. Ezra, and 9. Efther^. The Jews do not 
 put T>aniel in the rank of a Prophet, though they acknowledge him to 
 have been a man infpired by God, and whofe writings are full of the 
 clcarefl prophecies concerning the time of the Meffiah's coming, and 
 what fhould happen to their nation. And therefore Jesus Christ 
 gives him the name of a Trophet -, and the Jewifh do6tors are much per- 
 plexed to find out a reafon why they do not^. It is, ^:iys Alaimonides, 
 becaufe every thing that T>aniel wrote, was not revealed to him when he 
 was awake and had the ufe of his reafon, but in the night, and in ob- 
 
 a Luke xxiv. 44. ^ See Prid. Con. P. i. B 5. Under tke year 446. p. i(>\> 262. of the 
 
 ^oHq B^Umh, ' Se.' Frid. Con. P. i. 5, 3. Wei'r the year 534. 
 
 fcuse
 
 Chap. 11. the Holy Scriptures. 28^ 
 
 fcure dreams. But this is a very unfatisfaclory account of it. Others think, 
 that the name of a Trophety was ordinarily given to thofe only, \vl:o 
 were of a certain college, and whofe bufmefs it was to write tlie annals ; 
 and that therefore their works were ranked among the prophetical books, 
 though they did not contain any one prediction of any thing to come, 
 ^ as the books of Jofiila and Jttdges -, whilft on the contrary, the works 
 of thofe who were not of thefe colleges of the Prophets, were not rank- 
 ed among the prophetical books, though they contained true prophecies. 
 
 The Latins agree with the Jews, as to the number of the Tfihis, ^^- '^''^" 
 which is an hundred and fifty, but both they and the Greeks di\'idcZ"r of r"' 
 them differently from the Hebre-jjs. In the Gretk Bible and the rui-^""'''^''" 
 gate, the ninth and tenth according to the Hebreiv, make but owe jf^u}n^tl>€ 
 Tfalm-^ and therefore in order to make up the number of an hundred •^'■'^J^' 
 and fifty, they divide the hundred and forty- feventh into two. I ob- Greeks, 
 ferve this, to prevent the Reader's being furprized, if he fliould find any;""^^-^" 
 quotations out of the //(?^r^':^;-Pfalms, to difagrec with thofe of \\\zGrcLk^ ' 
 and Vulgate. 
 
 This is the general divifion of the facred books among the Jews. TX^yru.'- 
 But they divide the Tentateuch in particular into Taragraphs or Se^lionSy'^^/^^J'"^ 
 which they call TaraJJoes, and which they divide into the Great, and the iVnra- 
 Little. The Great ones contain as much as was formerly (and to this ^'"^^^' 
 day they do the fame, ) read in a week. There are in all fifty four, in as 
 much as there may be fo many weeks in a year ; for the Jews, as has 
 been obferved, are obliged to read all the ^^entatt uch over every year ^ 
 and finifh it on the feaft of Tabernacles, and begin it again the next fab- 
 bath-day ^ In the calendar I have given, I reckon but tvo and fifty 
 weeks in the year, fo that two and fifty feclions would do for them ; but 
 the Jews in this divifion had regard to their intercalary year, which con. 
 fifts of thirteen months, and therefore in the ordinary year, that nothing 
 might be omitted, they made two of thefe Sedions into one. The Little 
 Se^ions, which are fubdivifions of the Greater, arc made according to the 
 fubjeds they treat of And thefe Great and Little fcdions arc again of 
 two forts ; one of which is called Tetuchot, that is, Open Seel ions, and the 
 
 « Maim. Hilcoth. Tephil. c.xiii. I. ^ AnctfrovjthethncoftKnuo&iWs'E^xiphznci, they 
 
 aljo divided tloe Prophets into ';^\ fcEiions, nvhich afterivards viade, the fecond Icffor.s in the Jcu.'Jh 
 Sjrtagogue-fervUe. See Prid. Con. P. LB. 5. U?/dcr the year 446. and p. 26z,z6i. of tht Pol. Edit. 
 
 O o 2 Other
 
 284 yi^i Introdudion to Book IL 
 
 other Setkmioth, that is, Clofe Seefions. The former begin in the He- 
 brew Bibles always at the beginning of lines, and are marked with three 
 J3 Te'Sj if it be a Great Se&ion, and with only one, if it be a Little Sec. 
 tion; bccaufe 'P^ is the fiift letter of the word Tetttchot. Every 0/^« 
 Se&ion takes its name from its iix^ word ; and thus the firft Section in the 
 w hole Bible is eallcd Bercfikith, which is the firft word of the book of 
 GeiieJiS' The Clofe St6itons begin in the middle of a line, and are mark- 
 ed with the letter D Samech^ which is the firft letter of the ^vox^SetLu- 
 moth J if it be a Great Secilm it has three Samecks, if but a Lhtle one, 
 
 only one. 
 
 Every Great SeBicn is alfo again divided into feven parts, which 
 are read by fo many different perfons. If any Prieft be prefent, he be- 
 gins, and 2.Le'vite reads after hmi; and in the choice of the reft, regard is 
 had to their dignity and condition. They alfo divide the Trophetical books^ 
 which they read jointly with thofe of MofcS, in the fame manner. 
 And thefe divifions they call Hafteres, a term which ftgnifies in Hebre^u:, to 
 difintfs or fend a^juay 5 becaufe after this reading was over, they difmifled 
 the people. 1 relate thefe cuftoms of the Jews, to ftiew that that of 
 the Church which relates to her reading the facred books in her offices, 
 is derived from the fynagogue. What part of the Law and the Prophets 
 the Jews read every month, may be feen in the Jewifh calendar, which 
 we have given in the former part of this work. 
 
 But befide all thelc, there are alfo other Scclions which the Jews call 
 
 S'tdras. They are lefs than the Tarajhes, and were marked in the facred 
 
 books by the Majforites, either according to the diver fity or relation of 
 
 the paftages, which they intended to clear up by this divifion. 
 
 rhe drch- The Jews call the divifion of the Holy Scriptures into chapters, Te- 
 
 fon of the Y^^pj^ which fi^^niftes Fragments. The Chriftians at firft imitated the 
 
 Scriptures ^ ^ ,10 ^ r 1 t t 
 
 into chap. ]c\vs in their manner of dividing the Scripture, and aiterwards the Jews 
 tjrsand ^^ ^|^^-|. f^fl^s^ adopted the Chriftian manner of doing it 5 which fome 
 pretend cardinal Hugo was the author of, and that it was he who divi- 
 ded the Scripture into chapters, as it now ftands ; but others pretend that 
 this was done in the time of Charles the Great. Thefe chapters are al- 
 fo at prcfcnt divided into verfes, which break off the connexion of the 
 text, and divide the fentences from one another, whether they be entire 
 ©r no. In the Hebrejj Bibles, they have a fort of accent, which the 
 
 Hcbre^^
 
 Chap 11. it/?^ Holy Scriptures. 2S- 
 
 Hebrew Grammarians call Soph pafuch, whereby thev make tliij, dulin- 
 tion. £/;^J-the Levite obferves, that this Ibrt ot divuion n\ as nor lor 
 mcrJy in ufc among the Hebreu^si and to this dav, the book ot the Law 
 which is read in the Synagogues every fabbath-day, has none of ihe(e dii ' 
 tinaions, that is, is not divided into verles, as the //^^r^x- Bibles -enc 
 rally arc. Nevcrthelefs Sixtus Simnenfis quotes St. Jcrom as ihyuv. ,a 
 his Treface to the books ofChroniclts and Ifaiah, tiiat for the cafe of'^thc 
 Reader, he had obferved the fame diftindion of verfes in his Latj?i edui. 
 on, and had placed them in the lame manner, as he had found them divi- 
 ded in the Hebre-^\ But this holy doctor may Ipcak only of the tird 
 aivifions. The verfes as they now ffand, are the invention of our Print- 
 ers, a little after their art was firft difcovered \ 
 
 The divifionof books iv\to Gre at 2cci<\ Little Se61i on s, docs without 
 doubt contribute to tlie clearing up of their matter. And for this reafon, and 
 becaufe they found it pradifed in the Synagogues, the Chriftians alio'who 
 imitated all that was good in them, divided the books of the Xe-^'Tef- 
 tament into what the Greeks call Tericopes, that is, SeHions, that they 
 might be read in their order. Each of t\\Q[QScBi077s contained under the 
 fame title, all the matters that had any relation to one another, and were 
 folemnly read in the Churches by the publick readers, after the Deacon 
 had admoniflied the faithful to be very attentive to it, crying with a 
 loud voice Attendamus, Let us be attentive. The name of Ttt'.es was 
 given to thefe SeEiions, becaufe each of them had its own Title. Tiic 
 divifion by verfes in general is very ancient; but the number ot the verles 
 both of the Old and New Teftament as they are at prefent divided, is 
 attributed to Robert Stephens^, Henry his fon gives him the honour of 
 it, in his preface to his Concordance of the Ne-z:; Tefiaynnit. Thev, who 
 moft approve of this divifion, as it is at prefent ufed, agree that a much 
 more convenient one might be made, fince it often happens, that thin^s 
 which ought to be feparated are joined together, and things which ouszht 
 to be joined together, are divided. 
 
 » The EvgliJJj Reader has a very compleat hiflorical account of the divifon of the Scriptures into 
 chapters and verfes, Prid. Con. P. i. B. 5. Under the year 446. p. 263,-270. of the Folio Edition. 
 >> Net th: divifio7i of the Old Teflamcnc by verfes, but that of the Nevv only is attributed to Ro- 
 bert Stephens. Vnd.lbid. 
 
 The
 
 286 [^n lntrodu6iion to Book II. 
 
 Thedivi- The Ne\V Teftament may be divided into i/i/7mf^/, T)o5frmal, and 
 {Me\f '^' ''Prophetical books. The HiftoricaHio, the four Go/pels, and r^^ yf^j ^/ 
 7\fta- ^/^^ Jpoflles, which contain the life of Jesus Christ, and the efta- 
 blifhment of the Church. T^iz'DoBrmaU are the Epiftlcs of Sx.Taul 
 and the other Apofties. And the Revelations is a Trophetical book 
 which foretells what was to happen to the Church. 
 
 menc. 
 
 C H A P. III. 
 
 fVho were the Authors of the facred books^ and when they 
 
 were written. 
 
 I 
 
 T is taken for granted, that all tlie facred books were written by men 
 infpired with the Holy Ghost, who were themfelves enligh- 
 tened, and their pens direded by, him ; but neverthelefs, it may not 
 be improper to enquire, who were the perfons God was gracioufly 
 pleafed to make ufe of in writing them, and at what time they lived. 
 
 Penta- The Tentateuch is indifputably the work of Mofes. An hundred 
 
 tench, padages, drawn as well from the Tentateuch it felf, as from the other 
 facred books, prove it. The objedions that are made againft it, are all 
 cafily folved, as that in particular is, wherein it is inferred from the ac- 
 count that is given of his death at the end of T) enter onomy, that he 
 could not be the author of that book. For learned men make no diffi- 
 culty of granting, that Ezra^ who colleded the Canonical books at the 
 return trom the captivity, put fome notes in the margin, which aie 
 fince crept into the text j or that he himfelf added fome things to them, 
 which he thought neceffary cither to clear up the hiftoryj orcompleat it. 
 P Jojhua fcems to declare clearly enough % that ho is the author of the 
 
 book which bears his name: but neverthelefs, fome learned men are 
 of opinion, that it was not written till after the death of Solomon. 
 The Author of the book of Judges^ is unknown. Some attribute it 
 
 Ruth?' ^^ Samuel^ whom they likewife make the Autlior of ^the book of Ruthy 
 
 Samuel, and of the two books which bear his name. 
 
 » Jofli. xxiv. 2.5. 
 
 It
 
 Chap. III. the Holy ScriDtures. o9-, 
 
 It is probable that the books cf Kinzs , and th2 U.ro:i:chs were K.nr. 
 written by Ezra, who compoicd them from icvcral memoirs. Thiodo-^y''!^''^' 
 r.t in msTreface to the took of Kin^s, Tpcaks of it thus: Th.re haie^"^' 
 been, fays he, many Tropkets, -jjkofe zzntini^s are hft, and -^ horn '■j.e 
 had not kno'^n any thing of, if they had not been mentioned in t!e 
 book of Chronicles. It iz^as cufomary for every Trophct to 'Jirttt' d.-nn 
 the tranfaciions of his oijvn time-, and hence it is, that //y? Hebrews a ,d 
 Syrians give the name of the Prophecy of Samuel to "juhat iie call tl^ 
 firdbook of Kings. The readitg of this book is fiifficient to convnice 
 us of this truth. For the Authors of the books of Kings could not 
 have compofd them, till long after the things -juhich are fnentionrd tn 
 them, vuere tranfaBed, For hosj could it be, that the fa?ne per fin "j./.o 
 lived in the time cf Saul and David, fiou'd give an account of -!(it 
 pajfedin the reigns (?/Hezekiah, Jofiah, and Nebuchadnezzar, of the v.ars 
 which the Jews then maintaified, of the fuge ^ Jerufalem, the capti- 
 vity of the people, their tranfiortation into Babylon, and tfje death cf 
 Nebuchadnezzar \ Whence it is therefore clear, that every Trophet lirote 
 cm account of vjhat vjas tranfa£led in his o'sjn time -, that others ha- 
 ving collect d thefe memoirs together, compofd the books of Kin^^s cut 
 of them-, and that tloe other hiflorians vuho lived fine e them, compofed 
 the books of Chronicles of tlofe things, vjhich they vjho vient before 
 thenty had omitted. 
 
 It is not known, who were the Authors of the books of Judith, ]^^^^\i^ 
 Tobit, and Efther. Tobir, 
 
 There is a great diverfity of opinions about the Author of the book ^^' 
 of fob, and the time when it was written. ^^ ' 
 
 Though the F* falter bears 'David\ name, yet were not all the nn 
 
 •^ •' riaim>", 
 
 F'falms compofed by him. They, like the books of 'Proverbs and Ec- PiovcrN 
 clefiafies which are attributed to Solomon, are the works of fcver.il per. f^^*^''^''^^* 
 fons. But the learned agree, that \\\zSong of Son(rs is entirely Solomotis , 
 And fome of the Fathers have thought, that the book of IVifidom was Songs, 
 his ; but St. Jerome attributes it to Fhilo. He fays, that the genius and VVa'aom. 
 eharader of the Greek oratours appear in it. Some think, that this Fhilo 
 was the fame with that Ale xandr inns, of whom we have fome works re- 
 maining, and who lived under the Emperours Claudius and Cains: but 
 oUicts think him to have been a more ancient writer. 
 
 Eccle-
 
 o 
 
 88 An Introdudlion to Book II. 
 
 Ecclefuf- Ecckfuifticus was written in Hebre-j; by Jefus tke fen of Sirach j and 
 tranflatcd into Greek by another Jefus, who was nephew, or great ne- 
 phew to the former. 
 M:cca- T H E Authors of the books of the Maccabees, are not known ^. 
 bees. The Trofhccies bear the names of thofe to whom they belong^. 
 
 ^^^ ^^Some men of undcrftandmg, arc of opinion, that the Prophets made a- 
 bridyncnts of the difcourfes they had made, and fixed them up at the 
 gates of the Temple, that all the people might read them, and that after 
 tlicy had been there long enough, the minifters of the temple might take 
 them away, and place them among the archives j which is the reafon, why 
 we have not the Prophecies, in the order in which they were written. 
 But the Interpreters of Scripture have long fince laboured to reftore that or- 
 der, according to the courfe of their hiftory. 
 The booh It is well enough known alfo who were the Authors of the books of 
 %^J^^ the New Teftammt ; they are named in the beginning of every book, ex- 
 Tcfta- cept the K^i^is of tke fyipoflles, which neverthelefs St Luke fliews him- 
 meni:. ^^|£ j.^ j^^^.^ y^^^^^ ^^^ author of, plainly enough. It was long difputed, 
 whether St. Tmil was the author of the Epfile to the Hebre-jus j fome, 
 as TtrtuUian, attribute it to St. Barnabas \ others, to St. Luke 5 others, to Sx., 
 CL-fncns. And fome think that St. Taul dictated it, and St. Luke wrote 
 it 5 and that this is the reafon, why the name of the true Author, whom 
 the Jews did not love, was not put to it. But we ought to fay of this 
 Epiftle, what Gregory the Great fays of the book of Johj It is a -vain 
 thin'T to difpite about them '■^ho wrote thefe books, tf men are once truly 
 pcrfwad.d, that tkeHoi^Y Ghost is the Author of thim. 
 
 When we know the Author of a book, and the time in which he 
 lived, this confequcntly fliews the time when that book was written ; and 
 as then, we have fet down, the times in which Mofes, Jofiua, T)avidy 
 Solomon, Ezra, Ifaiah and the other Prophets lived, in our abridgment 
 of the Jewifh hillory, we have no occafion to add here a chronological 
 table of their works. 
 
 » SeeYn^. Con. P. ii. B. -x,. Under the year \66. "^ Mr. yit^tnuas of op'mioih that tb* 
 
 latter part of ZechariahV prophecies (viz. 9, 10, 11. chzD.&c. ) do rather hdo7ig /o Jeremiah tha'ri 
 h m • a7id the t not ovlj > hecaufe the p-ipge quoted from Zech. xi. 1 3 . ii by St Matthew called ]eretny''s. 
 Mace. x:^v;i. 9, 10. hut alfo for other reafins '■jjhicb "jje fee in his '■jjorks, p. 78(^,833. 
 
 But
 
 Chap. IIL the Holy Scriptures. 2 So 
 
 But that is not the cafe with rcfpccl to the Ne-jj Teflamm. Wc 
 can only know at what time the authors of thcfc books wrote tlicrn, 
 by the channel of tradition, without which it would be impoiliblc to 
 prove that any of them were truly theirs, whofe names they bear. It is 
 certain, that Jesus Christ wrote nothing himlclfj audit is no 
 where faid in Scripture that he commanded his Apoftles to ^o To. God 
 had on the contrary formerly faid by the mouth of the Prophet Jcr^nt- 
 ahy 1 will put my Uvjj in their nvjoard parts, and isjrite it in tb.tr 
 hearts-:, which led the Holy Fathers to fay, that the Church might have 
 fubfifled without the Scripture, if Chrirtians had continued in charity and 
 truth. And indeed as feveral of the books quoted in Scripture are loft, 
 why could not we have been Chriftians, as we now arc, if thofc books 
 we have, had been loft too? A living tradition might have been fuftici- 
 cnt for it. And this is what St. Chryf)ftomo fays^ j Our life owrht to be 
 fo ptire, as that we fioiild have no need of the affiftance of the Holy 
 Scripture ; and grace alone f up plying the place of a'l Looks, the laiv of 
 God ought to be written in the bottom of our hearts, not with ink, but 
 by the impreffwns of the Holy Ghost. But tf we have I of} this 
 frfl advantage, let us at leafl embrace that which we have left, and 
 which ought to be as a fcond plank to us, after a floip wreck. God has 
 himfelf fufficiently fhewn us both by what he has f aid and done, how 
 nmch this firfl efiate was happier than the fcond. For he fp.ike to 
 Noah, to Abraham, and to thofe who were defcendtd from him, to Job. 
 and to Mofes, not by letters and charaCitrs, but immediately by him- 
 felf ••> bee ail fe the purity of heart which he found in them, made them 
 ftifceptible of this extraordinary grace. But the Jesjifh people having 
 Jince fallen into an abyfs of all vice, it became necefary that God jlo.ild 
 make ufe of letters and tables, and treat with thejn by writing. God 
 has in the New Tcft anient fJoewn again the fame conduct, which he had 
 fhewn in the Old, and treated the Apoftlcs as he did the Patriarch?. 
 Jesus Christ left them nothing in writing, but he promifed them 
 the grace of his Holy Spirit to be to them inflead of all books. 
 St. Irenaiis aftlires us, that at the time when he wrote, the Church had 
 already extended it fclf far among the barbarous people, who had no know- 
 ledge of letters. But it plcafed God at length, not to luftcr his CJimch 
 
 » Serm. i. ;//07; SA Matth. 
 
 Pp 19
 
 290 An Iiitrodu6lion to Book 11. 
 
 to be deprived of the great advantages which flue draws from the facrcd 
 books of the Ncju Tejlament. It was but for fome time that Hie was 
 without them ; which nevcrthelcfs was long enough, as appears by the 
 tcftimonies of Eufebius and St. Jerom, who fct down the time in which 
 each Evangelift wrote, which may alfo be found in the ancient MSS. 
 
 What is indifputable in this matter is, that there does not appear 
 any command to the E^caiigcUfts to write. They all wrote fome years 
 after the pallion of our Lord Jesus Christ, and St. John not till 
 towards the end of the firft century of the Church, which muft confe- 
 quently have been without his Gofpel till that time. Where then were 
 the written words. In the beginning ivas the izord, &c. at that time ? It 
 could then be only in the hearts of the faithful, who only approved of 
 w^hat this Evangelifl had written after fo long a time, becaufe they found 
 it conformable to what they or their fathers had learned from the mouth 
 of Jesus Christ himfclf. The confequence of which is very clear, 
 namely, that we are to receive our interpretation of the Scripture from 
 tradition, as fhe has prefer vcd it. The chronology of the books of the 
 New Tejlament, as we find it in the ancient manufcripts, and as it has 
 been generally received, is this : 
 
 Years after Years of 
 the pafilon the vul- 
 of our gai'iSra. 
 
 Lord Jefus 
 Chhil 
 
 St. Mattheiv wrote his Gofpel 6. 
 
 St. Mark wrote his i o. 
 
 St. Teter wrote his firjl Epijfle ; and St. Taul at the 
 fame time wrote his firfi Epiftle to the Thejfalonians, 
 which was ioon followed by the y^r^?;/^. \^, 52. 
 
 The Epijile to the GaUiians, and St. Lttke's Gofpel 
 were written 2j. ^6. 
 
 T h e year following St. Taul wrote the two Epiftks 
 to the Corinthians, 2i\^.<\ \\\2X to the Romans 24. <,j. 
 
 The Epiftks to the Thilippians, to Thile-mon, to the 
 Cdofjians, the Ephefians^ and the Hebrews were written 29. 62. 
 
 The year following St. Luke wrote the ^ylcis 30. 63 v 
 
 The two Epiftles to Timothy, that to THus-, and the 
 . ^j^ycond Epiftle of St. Tetei were written in the fame year 33. 66. 
 
 The 
 
 39. 
 
 43. 
 
 I
 
 Chap. IV. the Holy Scriptures. 
 
 The year in which the Epiftics of St. James and St. 
 Jude were written, is not known. 
 
 St. John being baniflicd into the illc of Tatmos wrote 
 h\s Revelations ^i ^, 
 
 Two years after he wrote liis Gofpel 63. 96. 
 
 H IS three Epiftles were written towards the end of his 
 life. 6j. 9S. 
 
 From which Chronology it appears, that the Epiftlcs of St. 'Paul 
 are placed in the New Tefiament rather according to the dignity of the 
 cities to which they were fent, than according to the order of time, in 
 which they were written. For the Epiftles to the Thtffalonians were 
 thofe he wrote firft, though that to the Romans is placed before ihcm 1. 
 
 291 
 
 r.^^iii'ri'-mi^'m^jmm^^w^'M^iK 
 
 CHAP. IV. 
 
 In what language each hook of the Holy Scriptures was writ- 
 ten ; oj what authority it has been in the Church • a}id rf 
 the canonical books, 
 
 '"T^HE books of the Old Tefiament were all written in Hebrew^ ex- Ti:f Lj„. 
 1 cept the books of JVtfdom, Eeclfiajficns, Tobit, Judith, and ^''^•.'•''".^ "* 
 the Maccabees which we have in Greek -^ and fome additions which havcy'J,^^).^' 
 been made to Jeremiah under the name of Baruch ; and feme other cd- ^^* 
 ditions to T>aniel^ which are likewife found only in Greek. St. Jcrcm -j^nttcv. 
 fays he tranflated Tobit and Judith from the Chaldee, and that he had 
 feen the firft book of Maccabees in Hebrew:, and the fecond in Greek. 
 Daniel talks Chaldee, from ch. i. v. 4. to the \mth chapter ; and Ez:ra 
 docs the fame thing, from ch/w. v. 8. to ch. vii. ^^ 27. Jeremiah has 
 fome Chaldee paflages in his tenth chapter, and there are fome K^rubick 
 words in Job. 
 
 « B'Pjop Pearfon agrees '■jo'itb our Author pretty exaHly in this rhro:iohg.y, fi far as ;t relates toSt- 
 PaulV ivrithigs j {fee his Annales Paulini ) l>ift Dr. Mills dijfe^s J row him jhinubm^ m every p.v tr 
 atlar, andinfovie verj confderably, {See his Prolegomena, /><ȣ? 1-22 J 
 
 Pp 2 EXCEIT
 
 202 An IntroducSlion to Book II: 
 
 Except St. Matthe-jD who wrote in Hebre^jj^ all the Authors of the 
 Neiz! Teftammt wrote in Greek. In the Gofpel we find fome cxprelTi- 
 ons, fuch as Tabitha Ctim't, and Elot Eloi Lamma Sabacthani, which 
 are called Hebre'jj ones, but arc really either Sjrtac or Chaldee, which 
 was the lani^uagc of the Jews, after their return from the captivity, and 
 is very different from the ancient Hebrew. 
 7he Vuri When we faid that the facred books were moft religioufly preferved, 
 tyofthe ^vc would uot bc uudcrflood to fpeak of the copies which were writ- 
 Scriptures. ^^^^ by the hands of thofe who penned them, but of the Scripture as 
 confidered in it felfj which it has plcafed God to watch over with fo 
 much care, that it is come down to us pure and free from any errour, af- 
 ter a fucceflion of fo many ages. Su t^uftin proves that the Hebrew 
 text could not be corrupted by the Jews : and St. Jerom always calls it. 
 The Hebrew truth, which for that reafon deferves our efleem. For tho* 
 "juftin Martyr and fome others fufpeded it, and feem to rejed it, yet this 
 was not becaufe they had examined it, but becaufe they judged of it, by 
 the Greek verfions which the Jews had made of it, fmce the Church had 
 been founded. The Author of thefe Verfions had, as St. Jerom fays, 
 obfcured many of the myflerious types of Jesus Christ, by a mali- 
 cious interpretation ; fo that, it was this difference between thefe Verfi- 
 ons, and that which had been made before the coming of Jesus Christ, 
 and was then ufed in the Church, which gave occafion to fome of the 
 fathers to believe that the Jews had altered the Hebrew-text y becaufe thefe 
 new Verfions appeared to them to have fome alterations in them. 
 There has always been a diftindion between thofe of the facred 
 nical and books, whofc authority is unqueflionable ; and thofe, whofe efleem is, 
 Apocry- ^^ St.Jerom fpeaks, chiefly founded in their antiquity. And from hence 
 ^ooks. it has come to pafs, that all particular Churches have not had the fame 
 Canon, that is, the fame catalogue of the facred books 5 but the fame 
 book which has by fome been thought to be Canonical, has been exclu- 
 ded out of the Canon, by others. Which is evident from ecclefiaflical 
 hiflory, and was the confequence of what we have before obferved; 
 namely, that the facred books were not all written at once. For on this 
 account it was, that the different Chriflian Churches could not all come 
 to the knowledge of every one of them at the fame time. And St. Au- 
 Jiin gives this rule, on account of this diveriity ; Thofe books of Scrip- 
 ture,
 
 Chap. HI. the Holy Scriptures. 29 
 
 ture, fays this Father, '■^hich have been received by all tie cutlolkk 
 Churches^ mtift be preferred to tkofe v:h'ich have been rejected by fonie 
 Churches ', andvi'ith regard to thofe which have been received by fom:> 
 andrejeBed by other Churches, we muft confid.r both the 7imnber and 
 the dignity of thofe Churches which receive or rejeH: them, if we would 
 determine their authority. If the number of the Churches appears to 
 be for fome of thefe books, and thofe of mofl dignity for others of th:w, 
 I then think them to bs of equal authority. 
 
 The facred writers did not (as has been fcvcral times obfcrvcd) 
 compofe their works all at one time, and in one place; but did it as 
 occafion offered, and without any concerted dc%n. And from hence it 
 came to pafs, that all the Chuiches did not receive their writings imme- 
 diately, and at the fame time, as has been juft now obferved. This I 
 fay, was the reafon, why they did not all immediately know them, and 
 therefore could not approve of them. It was not only their Authors 
 which gave thefe books their authority, but alfo the judgment which the 
 Churches made of them, and the approbation they gave to them. And 
 this is the reafon, why St. Jerom ^, fpeaking of the Epiflle to the lie. 
 brews, (aid, that it was of little confequence to know who was the Au- 
 thor of it, fince it was daily read in the Church. Nor ought the Reader 
 to be ignorant of the dift:in£lion which the learned make, when they 
 {peak of the Canonical books -, namely, between thofe which are pla- 
 ced in the catalogue of the facred books, and thole concerning which it 
 is difputed whether they ought to be placed in it, or no. Sixtus Sien- 
 nenfis and Bellarmine divide the facred books into three claflcs. In the 
 firft they place thofe, whofe authority has never been queftioncd in the 
 catholick Church j in the fecond thole which were not received at lirll, 
 but which were neverthelefs read in the publick aflemblies, as books tha^- 
 were ufeful and edifying, though they never placed them upon the fame 
 foot of authority as the former ; and in the third, they placed the books 
 which were of no authority j which, if I may fo fpeak, could not be 
 made to appear in publick, but were obliged to be as it were concealed, 
 and were therefore called Apocryphal, that is, concealed, or I'uch as could 
 not be ufed in publick. The fecond fort were for dillinclion fake call- 
 ^(\ Ecclefiafiical books, as wc learn from Ruffinus, who after having gi\cn 
 
 ? E^ifile to Dardanus. 
 
 <^
 
 2g4. y^^ Introduilion fo Book 11. 
 
 an account of all the books, which were in his time looked on as cano-^ 
 meal, adds, Thefe are the books which cur Fathers have placed in the 
 Canon of the Scriptures, and have left us to be the rule of our faith. 
 There are other books likesjife, which they prcferved for us, but they 
 have not given them the title of Canonical, but e?/' Ecclefiaftical books, 
 becanfe they might be pnblickly read in the Aflcmblies. And this is the 
 proper meaning" of the word EccleJiafticaL Ruffinus likewife gives us 
 a catalop.ue of thofe books, which might be read in the Church, that is, 
 in the Allemblies of the faithful, for the edification of the people, as St. 
 '^^erom^ fpeaks, But not to prove the truth of the cathoUck do^irines by 
 them. So that, though the books which were in the fecond Canon^ 
 were joined to thofe of the firft, yet they had not always the fame au- 
 thority. In the third clafs of facred books, that is, of fuch as fome people 
 thou'jjit facred, were, as we have faid, thofe, which were never read pub- 
 lickly in the Church, and which were not only unknown as to their Au- 
 thors, but which were likewife obliged to be kept concealed from the 
 publick, and were therefore called Apocryphal, in oppofition to the Ec- 
 clefiaftical books, which were rend publickly. We learn from St. Atha- 
 nafius, that among the books which were not included in the facred Ca- 
 non, there were fome, which were doubted of and difputed about -, and 
 others which were certainly Apocryphal. So that, if there were any di(- 
 putes about fome books which are now in the Canon^^ this proceeded 
 only from hence, that fome particular Churches did not at firft know 
 them. And therefore, thefe difputes ought to be fo far from leflcning 
 the refpeCt we ought to have for the facred books, as to incrcafe its for 
 thev are fo many proofs, of the care the Church to took diftinguifh thole 
 books which had really been the work of the Holy Ghost, from o- 
 thcrs i and to prevent the fuppofititious books from being received as ge- 
 nuine: of which Si.i^uftm lays, Let us lay ajide thefe books, which 
 have been caVed Apocryphal, becaufe their Authors were not known to 
 our Fathers, who have iy a conftant and certain fuccejfion tranfmitted 
 do'jLn to us the authority and truth of //^^ Holy Scriptures. Though 
 foms things in thcfs Apocryphal books are true, yet as there are in them 
 ?mdt'itudts of others which are fafe, thsy are of no authority. And 
 in another place, fpeaking of the fame books, he fays j Why have not 
 
 ' Freface to the Proverbs. ^ Viz. of the Church of Rome. 
 
 thefe
 
 Chap. TV. the Holy Scriptures. 2 o '^ 
 
 thefi books been admitted into the Canon of the Scriptures, m'efs it be 
 bccatife all ant: quit y has fufpe^ed them, and could not d ft over -JsLthcr 
 theyujere truly theirs, i^hofe names they b.ar? and then he adds, The he^ 
 reticks have jm difhed many bo;jks under the nam^s of Enocli, uni other 
 Trophits, and others, under the names of the j^pcJlUs, iut the Church 
 after having car^ fully examined thtrn, has reje^ed thtm, i-^j Apociyphal. 
 
 Some of thofc books, which arc at prclent found in the Canon of 
 the Church of Rome, have not been univcrfally thought to be autlien- 
 tick by the Fathers j but nevcrthelefs, as they were not afterwards rejec- 
 ted, but publickly read in the aficmbUes of the faithful, and fupporced 
 by the teftimonies of Ecclefiaftical perfons, as St. Auflm fays concernini; 
 the books of IVifdom and the Maccabees -, we can therefore make no )urt 
 objcdion againft their being in the Canon, fince the prcfent Canon ^ does 
 not only contain the books whofe authority has been always unquefiio- 
 nable, but all thofe alfo, which have been looked on as books of edifi- 
 cation only, and were for that rcafon read in the Church, m the lu([ at;es. 
 
 They who treat exprefly on the Canonical books, as ^/ v///y Sic?i- 
 nmjis in his Bibliotheca San£ia does, tell us, what the ancient lathers 
 faid of thefe books. All the books of the Old Teftameyit, which are in 
 Hebrew, and in the Jez^ifh Canon, arc of the firft clafs And the fame 
 may be faid of all the Re-jD'Tcfiam.nt, excepting only ibmc parts, which 
 we are going to mention. Sixtus Si.mienfis places the additions to Ejt- 
 her ( becaufe St. Jerom fays, that he could not find them in the original, 
 and had in his verfion diftinguiflied them from the other parts of that 
 book, becaufe he had tranflatcd them from the Greek ) the prayer of 
 Jeremiah, the book of Baruch^^ all that is m'Daniel after the twelfth 
 chapter, in which is, the hiftory of Sufann.th, the prayer of Ma7tj(J\hy 
 the Sc7ig of the three children in the furnace, and the hi [lory of Bell 
 and the 'Dragon^ m the fecond clafs. St. Jerom tranllated all thefc 
 from Theodotion's verilon, not having found them m the Hebrcn-. And 
 in the fame clafs are alfo placed, Il^ifdom, Ecclejiajlicus, Judith and 
 Tot it. St. Athanafius, who fays thefc books are not Canonical, oblcr\cs 
 that they were neverthclefs read to the catechumens ; and the fame Fa- 
 ther places the four books of Maccabjcs among thofe which were con- 
 tefted, or Apocryj^hal. la the Ne-j:j Tefiamcnt, were placed in tiic fc- 
 
 :' Vii of th: Church of Kq^Q. ^_ c^?f Prid.Con.P.i. B.i. V/jckr /be jear ^o^. 
 
 cond.
 
 2^6 An Introdu6l;ion to Book 11. 
 
 cond clafs of fiicrcd books, the laft chapter of St. Mark ^ ; what St. Luke 
 fays of Jefus Chrijt's fjjeating of drops blood, and of the appariti- 
 on of the Angel at the pool of S'tloam j the hiflory of the woman ta- 
 ken in adultery ; the Ef'iftL' to the Hebrews ; that of St. James j the 
 fecond and third Epiftles of St. Teter ^ 5 that of St. Jude ; and the 
 Revelations* 
 
 Many obje^lions are made againft the hiftories of Tobit, Judith, 
 and Svfannah. Neither the books of Ktngs^ nor Jofephus, make any 
 mention of the time in which they are to be placed, and it is difficult 
 to reconcile them with what is faid in the other books, whofe authority 
 has never been queftioned. But as thefe difficulties have no relation to 
 morality, or at lead cannot corrupt it, and as thefe hiftories are edifying, 
 the holy Fathers have therefore thought thefe books proper to nourifli 
 the piety of the faithful, abftradledly from the hiftorical truth of them. 
 As for example, the book of Job would be ufeful, even though this holy 
 man fliould never have exifted. And thus , the hiflory of Sufnnah is 
 an example of a wonderful chaftity, notwithftanding the truth of the hif- 
 tory has been difputed from the very firft ages j as appears by Jidius A- 
 fricanus's letter to Origen, and Origens anfwer. Some have afferted, 
 that Job, Judith, and Tobit are only allegories : and the Jews pretend, 
 that there never was fuch a man as Job, and that the book which bears 
 his name, is nothing but a parable. He certainly was not an Hebrew, and 
 confequently could not be one of the people of God, whoever he was ; 
 and in fhort, it is now impoffible to difcover, who was the Author of 
 the book, which bears his name, or what the time in which it was writ- 
 'ten. It is a fort of poem ; and as St. Jerom pretends, there are verfes 
 in feveral parts of it. Some think that the book of Judith was not 
 written, till the reign of K^ntiochtis King of Syria 5 that Judith repre- 
 sents Judea, which at the time of this perfecution was like a defolatc 
 widow 5 that her fword fignifies the prayers of the faints 5 that by Bethu- 
 Ha is meant the Temple, or the houfe of the Lord, which is called in 
 
 3 Verbaps our Author here means the lajl chapter of St. John's Gofpeh 'whkh fiwe have thought 
 to be added by fame other hand; and not by St. John himfelf. The pretences for which are anfojer. 
 ed by MillV Proleg. p. 29, 30. ^ ^'ir Author I pre fume either vieans, only ihe fecond Epif- 
 
 tle of St. Peter, or the fecond yt?/^ third of St. John, or perhaps all three. For they 'were none of 
 :them received into the firjl Canon ; V. Mi5Ui. Vrolegcm. p. 23,-28. 
 
 Hebrew
 
 Chap. IV. the Holy Scriptures. 297 
 
 Hebrew, Bethel-, i\\^t Nemchodonofor Unifies the devil ; and that by 
 Holofams, whofe name fi-nifies a Mmifter of the Serpent, is meant 
 K^ntiochtis . 
 
 The Hebreiz'S put only thofc books into their Canon, which were 7;:,. ^ 
 written before, or in Ezras time, becaufe they have had no Prophet linee v^cCt 
 him^ And it is not therefore a neceQary conlequencc, that thole hillo- 
 lies which are written only in Greek, and confequently are fmce Ezra's 
 time, cannot be true, becaufe they are not in the Hebre-jj Canon. Nor 
 is it therefore furprizing, that the Hebraizing Jeivs, that is, thofc who 
 made it a matter of religion not to ufe any langua^^e but the Hibrrjj 
 fliould refufe to put thole books into their Canon, which were written 
 only in Greek-, but it is probable, that the other Jews, who were called 
 He'lenijts, becaufe they ufed the Greek tongue, received them as cano- 
 nical -, and that it was from them, that the Chriftians received them. 
 Thefe Hellenijts feem to have been more ready to join the Chrillians; 
 it may be faid, that the catholick Church fprung up in their Syna^o^ues; 
 for we fee, that the Apoftles frequented the Synagogues. And therefore 
 the Church would not entirely rejecl thefe books which were written 
 only in Greek , and which may be fuppofed to have been the work 
 of fome Hellenijt-Je-jv : and this is the reafon, why they were not 
 approved of by the Hebraizers, who were their enemies. 
 
 A s to the Canon of the books of the Ne-oi> Tejlanienr, it is proper to Tl^-Cjnon 
 obferve, that fome of thefe books not having been written before the 4 ^'^ 
 fecond century, this Canon could not be made bctorc that time. But the Yca'i- 
 cxad time, when it was made, is not known^ It could not have been tn^-nc. 
 made by the general confent of all the Apolllcs, becaufe the greatclf part 
 of them were already dead, before it was made. Nor does it appear 
 that they had any exprefs command for writing at all ; but they VvTote as 
 occafions offered themfelves, and as they were rnovcd by the Holy Ghost. 
 
 » The Dean of Norwich thinks it is ?»oJi Itkelj, that the Jevvilli Canon lu.is herutt by Ez.ra, and 
 CO jnpk at ed by Z\mon xhQ:]\ji^i ajid that the books 0} Q\\xon\c\c-i, Ezra, Nchemiah, Lfthcr, aiij 
 Malachi were not added to the Jewifh Canon tiU Simon'f time. Conn. P. i. B. 5. Vndr the jrar 
 A ±6- p. 26 z. of the Fo/to Edition. IVloat Ezra did to the Carton, is there largely related from p. 261. 
 to p. 27V ^^ '^hat Simon did to it, is P. i. B. 8. Under the year 292. '' Dr. Mills /)/>/(<>/ tbs 
 
 colle^i'm of the Gofpelj into one body, {ivhich he calls Canon Evangelicus ) as in the year of Chrifi 
 99. or 100. and that of the Epifties and Ad'i (Canon Epiflolicus ) about the jear no. V. Prolc- 
 gom.^23. 
 
 Q^q And
 
 ^^ g Jn Introdudion to Book 11. 
 
 And their works did not at firft appear any where, but in the places for 
 ^vhich they were written ; but afterwards the other Churches came ta 
 the knowledge of them, and put them into their Canon or Catalogue of 
 facicd books.^ And it muft likewife be here obferved, that certain hifto- 
 lies, which were received by fome Churches from an unfufpeded traditi- 
 on,' were by them added to thofc hiftories, which the Evangelifts had 
 written. And thus it was that thefe Churches, which looked upon the 
 hiftory of the iioman taken in adultery as certain, added it to the Gof- 
 pel of St. John^ who did not himfelf write it ; which is the reafon, 
 why this ftory is not found in all the copies of this Gofpel. 
 
 Cardinal Talavicini fays in his Hiftory of the council of Trent y 
 that it was there propofed to diftinguifh between two forts of Canonical 
 books 5 but that the council judged, that as this difference was fufficient- 
 ly known to the learned, it was more proper not to make any altera, 
 tion in the Canon of Scripture, which had continued as it then was for 
 fcvcral ages. And indeed the Canon which St. Jtftin^ gives, is the fame 
 which that council approves of ; but this Father obferves, that all thefe 
 books were not received by all the Chriftian Churches as canonical. 
 
 I T were needlefs to repeat here the names of all the apocryphal books, 
 fince they are cut off from the Bible : there are now only the Trayer of 
 Manajfes, and the third and fourth books of Efdras, left joined to it, 
 and thefe are ufually printed in a fmaller charader to diftinguifh them ^. 
 In the Greek Bibles there is z third book of Maccabees''. 
 
 I T is certain that we at prefent have not all the books, which were 
 formerly reckoned among the facred books. It is much difputed indeed, 
 whether The book of the 'wars of the Lord^, The book of the cove- 
 nant S and The book of the Juft, or of Jafier f, were of this number 5 
 but it is univerfally agreed, that the works of Nathan, Gad, Shemaiahy. 
 Iddo, Ahijahy Jehu, and feveral others which are quoted in Scripture, 
 are loft. They were loft either through the negligence or the malice of 
 the Jews, who as Jeremiah complains, burnt fome of them : and ^eu- 
 
 a De Do6trina Chriftiana, lib. ii. cap. 8. ^ Qu. In 'what editions of the Vulgate the Apo- 
 
 chrypha is fo difiirigitijhed ? ^ And in fome M. S. Greek Bibles there is a fourth book of 
 
 MaccabeeS:, -wkich is JofephusV hiftory of the Martjrs that fuffered under Antiochus Epiphanes. 
 See Prid. Conn. P. ii. B. z. Under the year 216. ^ Num. xxi. 14. ! Ex. xxiv. 7. 
 
 i JoOj, X, 13. 
 
 teronomj:
 
 Chap. IV. the Holy Scriptures. 
 
 teronomy it fclf was long forgotten, and was not found till the re-n of 
 Jofias^. ^ 
 
 But I could not cxcufc my fclf from touching, at leaft lii^hti/, up- 
 on what relates to the authority of the facred books, and Ihewhii^ which 
 they were, whofe authority has never been doubted j and whic^li they. 
 whofe authority has been for fomc time qucftioned. Si.Jirofjje, w hJii 
 be wrote to Leta concerning the education of her daughter, did not 
 think that this diftinaion was what fhe fhould have ncdcclcd to have 
 told her, but that fhe ought above all things to have diftinguillicd tholc 
 books which the Church approved, from thole wliich fhe rejedcd, as ha- 
 ving no authority. Let her take great care, fays he, about thefe Apo- 
 cryphal books, and if Jhe will fometimes read thc7n, not in ordr to jind 
 in them the truth of the do^rines oj religion, but out of r if pea to the 
 intent of them, let her knoiv, that thefe books are not -written by thofe 
 i^uthors whofe names they bear 5 that there are feveral falfmds tnttr- 
 fperfed in them, and that a great deal of prudence is necejfary to be a- 
 hie to pick gold out of dirt. 
 
 I T is not to be imagined that all things happened exadly as they arc 
 related in fome pious hiftorics. It was not the defign of tholb wlio 
 wrote them, to have it thought fo. They thought, that in order the bet- 
 ter to explain, what they intended to teach, and to fet good patterns be- 
 fore our eyes, they were at liberty to invent hiftorics, and adorn them. 
 Which is the judgment that may be made of the Authors of fomc books 
 in the Bible, which arc not in the Jewip Canm. As their defign was 
 good, and what they did may be looked on as a work of piety, it was 
 with reafon, that they were received into the number of thofc books, 
 which were permitted to be read in the Church. And no wife man can 
 draw from thence this confequence, that cver>^ thing that is reported in 
 them, muft therefore neceflarily be true. 
 
 A N D we again fay, that what has been obferved concerning the dif- 
 ferent clafles of the facred books, ought to be fo far from caufing any 
 one to doubt of any of them ^ as to be rather a confirmation of their 
 authority. For if any one of them was not received in any Church, 
 
 * 2 Kings xxii. 8. i> That is, I prcfune, to doubt of the author nj oj jnj of tl\Je i.'jlt 
 
 <vjhich are mvj admitted hiio the firjl clafs, and are Jiriiilj canonicaL 
 
 Q^q 2 this 
 
 299
 
 Qoo - An Introdu6Hon to Book IL 
 
 this does not imply, that it was therefore rejeded, but that this Church 
 did not at firft come to the knowledge of it. So that, what has been re- 
 marked, is a proof of the care with which the Church always examin- 
 ed into the authcnticknefs of the facred books, in order to diftinguifh 
 thofe which ou^ht not to have the fame value fet upon them. And 
 when, after feveral examinations, and after enquiring into every thing 
 that is certain in tradition concerning it, fhe has once received a book^ ; 
 this is a proof, that fhe has found it to be at leaf! ufeful, and that Chrif- 
 tians may read it with edification. And then it is no longer of impor- 
 tance to know what was the origin of this book : what is to be faid on 
 that fubjca, may be cmious, but it is not neceflary j for the Church de- 
 termines nothing concerning that book, but that it may be read witb 
 advantage. 
 
 cI^KII^tt:?^ 
 
 C H A P. V. 
 
 Of the Hebrew tongue^ zvhkh is the orifhial text of the fa^ 
 cred books. The anUqmty and propriety of it, 
 
 AFTER having fpoken of the books contained in the Bible, it ig 
 ncceflary to examine into the language in which they were writ- 
 tJe^'Sit- ^^C"- Nothing can give more light into them, than the knowing the cha- 
 te-n in He- raster, turn, and proprieties of that language. There is no room to doubt, 
 ^'^^^^ but that as the Scripture, properly fpeaking, is nothing elfe, but a book full 
 of the promifes which God made from the beginning of the world, fo 
 he made ufe of the moft ancient language, that was in ufe among thofe 
 pious men, to whom he communicated his promifes. Now the Hebrew 
 tongue was the firO: of all languages ; it was that which ^yldam fpoke : 
 the confuflon of languages after the deluge, made no alteration in it y 
 and it is therefore the mother, and fource of all other languages. And^ 
 tliis is what 1 pretend to fhew in this chapter, and with it tlie antiquity, 
 of the books of Mofes^ which the moft ancient writings of the Pagans, 
 cannot come near, 
 
 * Viz into th? Canoi in am'fenfe, even though as apocryphal oiilj. 
 
 By-
 
 Chap. V. the Holy Scriptures. qqi 
 
 By the Hebrevj tongue, I mean that, whicli was fpokcn by Abr.i- m^^ce 
 ham, Ifaac, Jacob^ and the twelve patriarchs, N\hich was afterwards pre- f'''^'- 
 ferved among their pofterityj and in which Mofes wrote; it bein- im-Z^de. 
 probable that he {hould make ufe of any other language than that \\hich "'''''' 
 was in ufe among the Jews. This language derives its^'namc, either from """'' 
 Heber, great grand-fon to Shan, whofe pollenty had been called 
 Hebreujs ; or rather, from its being the mother-tongue of the delcen- 
 dants oiKylhraham, who migiit have been called Hebrews, not becaule 
 they defcended from Heber, but bccaufc Abraham having received a com. 
 mandment from God, to leave the country where he lived, which was 
 beyond the E'fphrates, paUcd that river and came into the land of Ca7ia. 
 an, where the inhabitants of the country, gave him the name of lie 
 brew, that is, one that has j^ajfed over i as the French call all thofe tiiat 
 live beyond the mountains, Ultrarnontanes, [ and as the En^lifh call ail 
 thofe who come from other parts into their illand, people who come 
 from beyond-fia. ] And one proof, that this is the true ctymolo-y of 
 the word Hebreiv, which was given to the poflerity cf this Patriarch, is 
 this, that though there were fix generations between lleber and Abraha?/;, 
 yet none of thefe dcfcendants of Heber were called HeUen's, but i^^i- 
 braham was the firft who bore that name. 
 
 The reaibns tliat demonftrate the antiquity of the Hebre-jj tongue, ihe .^v,^ 
 are many. In the firft place, the names which the Scripture explains, ?•''.' "Z'^- 
 are therein drawn from Hebrew roots. It was thus that the full man 
 was called t^dam^, becaufe he had been formed out of the earthy 
 which in Hebrew is called Adama. The firft woman was called E.e'' 
 becaufe foe was the mother of all living -, Evach in Hebrew fiunityint* 
 to live. The name of Cain which comes from Cani ( which /ii;nifics 
 to acquirCy ot get) alludes to what £"i;^ (aid when Ihe was dclivercvi of 
 him, 1 have gotten a man from the Lord'. The explanation of rhclc 
 names is not to be found in any language, but the Hebrew. It is in 
 that alone, we fee the reafons, why the firft men were fo called j as -, hy 
 ill the prefent inftance, the firft man who was formed out of the tan h 
 was therefore called i^Idam. This relation between names and thini:s 
 is not to be found in any other language. There is no other, in w iiic.'i 
 the name of Kyldam can be derived from a word, which iignifies ear:h. 
 
 I Gen. ii. 7. ^ Gen.iii. 20. ' Gen. iv. i. 
 
 It.
 
 no2 An Introdudlion to Book 11. 
 
 It may perhaps be faid, that it was not till long after the creation of the 
 world, that thefe names which we think the firft men had, were given to 
 them, and that it was the Hebrew hiftorians who derived their names 
 from their own Hebrew roots ; and that for inftance, Mofes was fo called by 
 the Hebrews becaufe he had been drawn out of the waters, which his name 
 in the Hebrew tongue properly fignifies ; but that Tharaoh's, daughter, 
 who ^ave him a name when fhe drew him out of the Kile^ could not 
 have criven hiai this Hebrew name, becaufe flie could not fpeak that lan^ 
 guage 5 and that therefore it was Mofes himfelf who gave himfelf that 
 Hebrew name. And it is true indeed, that we read in the Vulgate^ 
 that Tharaoh's daughter called this child Mofes, becaufe, faid (he, / have 
 drawn thee out of the waters ^ ; but the verb, which the Vulgate has 
 Tendered by the firft perfon, / have drawn, may according to the He- 
 brew text be rendered by the fecond, and then it will be Jochebed, Mo- 
 fes's his own mother, who gave him his name. And therefore the true 
 fcnfe to be given to this paflage is this, that Jochebed took the child, 
 and nurfed it, and when llie afterwards prefented it to Tharaoh's daugh- 
 ter, fhe faid to her, We have given this child the name of Mofes, be- 
 caufe you drew it out of the waters. 
 
 And the names of an infinite number of people who are defcended 
 from the Hebrews, fhew the antiquity both of the nation and language ^. 
 The Affyrians for inftance derive their name from As four, the Elamites 
 from Elam, the i^rameans from i^ram^ the Ljdians from Lud, the 
 Medes from Madai, and the Jonians from Javan, who all defcended 
 Irom Shem, Ham, and Japhet, Thefe names fignify nothing in any o- 
 ther language but the Hebrew, which fhews that they are derived from 
 thence i as are alfo the ancient names of the Pagan deities. Saturn 
 comes from Satar, which fignifies to hide one's felf-^ the poets feign, 
 that this God flying hom Jupiter, hid himfelf m Italy, which was there- 
 fore called Latiiim^ from a Latin verb, which alfo fignifies to hide one's 
 felf', unlefs we choofe to derive it from the Hebrew word Louth, which 
 has the fame fignification. Jupiter is derived from Jehovah ; Ceres 
 
 » Ex. ii. lo. b Notwithftanding thefe proofs of the antiquity of the Hebrew tongue, Mr. 
 
 Da Pin gives the preference y both as the mofi ancient, and as the jirfi language, to the Chaldeei 
 ^nd both largely a?id forcibly fupports his oivn opinion, and anfvjers all the obje[iio7is ii-.Lch are here 
 ^brought againfi it. See his Hiftory of the Canon of the Old and New Teftament. B. I ch.^.^i. 
 
 from
 
 Chap. V. the Holy Scriptures. oqi 
 
 from Gheres which figniiics Grain-, Viikan from Tiibalcain, wiio fiift 
 found out the art of ufing/r^;? and Copper^ ; and Belns Uom Be a! which 
 Signifies Lordj all J^m^ was full of Gods of this name. To wiiich ^t 
 mua add the remark, which fcveral learned men have made, nnd that is, 
 that there is no language, in which fome remains of the Hcbre-jj arc not 
 to be found. Father Thomafin has fhewn, in a treatifc written for that 
 purpofe, that all other languages are derived from that. 
 
 The Scripture tells us, that before and even after the deluge, till fuch time 
 as men had formed the defign of building the tower of Babel, the whole 
 earth fpoke but one language. Which is not at all lurprizing, fincc they 
 were all the children of the fame Father, and were all but one fatrilv. 
 But God made ufe of the confufion of tongues, to confound the \'anity 
 of thofe who undertook to build this tower. So that, the multiplication 
 of languages was a punifhment i and what could in etfccl: be more tiou- 
 blefome, than not to be able cither to underftand other men. or to make 
 one's felf underflood ? It is mofl probable, that the firft language was prc- 
 ferved in its purity in the family of Sheniy who always adhered to the 
 worfliip of God, and was therefore exempt from that confuilon, which 
 God threw into the language of thofe who revolted from hun. 
 
 The Greeks make no difficulty of acknowledging that letters were 
 brought to them by the Thenic'ianSy and that they are indebted to Cad- 
 mus for them. He lived in the time of Otlmicl, one of the judges of 
 thcIfraeliteS) which was therefore long after Mofes had been dead. And 
 how much more ancient therefore muft the books of Mofes be, tlian any 
 the Greeks wrote? And if hiflory had not told us this truth, the relation 
 which the Greek letters bear to the Hebrew ones, would have been of 
 it felf fufficient to have convinced us of it. Who docs not fee that the 
 Greek Alpha is nothing elfe but the Hebrew Aleph, and their Beta, but 
 the Hebrew Beth ? And whereas thefe names fignify nothing but the 
 names of the letters among the Greeks, they fignify fomething elfe among 
 the Hebrews J as we fliall fliew hereafter. Befides, the Thenicia7is had 
 the fame language as the Hebrews^ as appears by the Tnnick words we 
 find ill St. Kyiuftiriy which are Hebrew ones ; for all the world knows, 
 that Carthage was a colony of the Thenicians, 
 
 ! Brafs, Engl 
 
 Though:
 
 nQA Jn Introdu6lion to Book II. 
 
 T/;.He. Though the captivity of Babylon lafted but fcvcnty years, it entirely 
 ^'f;;^ changed the Hebre-uU languages io that the Jews broughc back from 
 'clZgcd thence, the Ckaldee mixed with the ancient Hebrew. It is the opinion 
 durwgthe ^^ ^^^^ learned, that it was then that the Hebre'W language cealed to be 
 afttvjy. ^^^^ ^^^j^^^j. tongue 5 and we have one proof of it in the book of Nehe- 
 miah % where^'^^r^ and he, were obliged after having read the text of 
 the law to the people, to explain it. Hence came the Ckaldee para- 
 pkrafis ; for after the dodors had read the facred books to the people in 
 the fyna^ogues, they began to explain them in the vulgar tongue, which 
 was then the Chaldee. Some have called the Hebr.w Chaldee, as Thilo 
 dees, who fays that the facred books were written- in the Chaldee lan- 
 gua-^e. Nor did the Jews confine themfelves only to fpeaking Chal- 
 dee, they likewKe wrote their books in this language, till the deftruction 
 of the Temple, and even afterwards j fo that, the ancient //<?^r^^£.' is now 
 no where to be found in its purity, but in the books of the Old Tefla- 
 
 ment. 
 7-;,, "He And it is thought, that xkizjews changed fo much as their very cha- 
 bixw^ rafters, during the captivity. It is the opinion of Eufebins and St. Je- 
 ^^^'''^^r ro-mey that Ezra, who colleded the canonical books, and placed them in 
 changed, their ordcr, wrote them in the Chaldee characler. St. Jerome ^ explains 
 himfelf concerning it thus \ It is certain, fays he, that Ezra a T>o6ior 
 of the law, aft a he returned to Jerufalem, and the Temple had been re- 
 btii't under the condiiti of Zorobabcl, found other chara£iers, [than the 
 ancient Hebrew] which are thofe we now make ufe of: whereas before 
 that' time, the Hebrew and Samaritan characters were the fame, Eufe- 
 bins gives this reafon for thus changing the characters j that Ezra didated 
 the facred books, and that he gave them to the Jews in different cha- 
 rafters, for fear they fhould intermix with the Samaritans. But the true 
 reafon is, that the Jews having loft their books, accuflomcd themfelves 
 not only to fpeak the language of the Chaldeans, but alfo to make ufe 
 of their charafters. The charafter now ufed in the Hebrew Bibles, is 
 
 » ch. viii. ■j.M.'Dm Pin {in the ^lacs Ud quoted) iriterprets this e\'plaining of the Scripture by Ez- 
 ra a7id Nehemiah, jiot to fgnify the turning it into Chaldee, ai the more inteUigible language, but 
 th§ explaining the di§cult places of it, fo as to adapt it to ihe ujiderfianding of the common people; 
 and offer i federal reafons to prove, that the HebreV/ language could ?iot be fo entirely lofi, as is here 
 Cuppofc^, iillfome time after the captivity. ^ Preface to the books of Kings. 
 
 called
 
 Chap. V. the Holy Scriptures. ^^ ^ 
 
 called ,he fquare charaBer, from its figure j and the ChaU<:e or Aryri 
 
 an charadtcr, becaufc it came from the Chaldeans-, and thouoh it be dif 
 
 fercnt ft: m the ancient Hebre^^ charadcr, yet it Hill palVcs for the He 
 
 brew. Bat what is furprizing, is, that the Jc^sjs mould notwithaandin^ 
 
 this novelty pretend, that there are innumerable myftcries contained in 
 
 the characters which are at prefent found in the //^^r^xc- Bibles, (that is, 
 
 in thefe new charadlers,) under the form and figure of the letters and 
 
 under their different ftrokes and accents. All thefe mvllcries muft be n e- 
 
 ry vain and imaginary, fince the characters are novel, 'in fupport of this 
 
 opinion, they fay, that the law has ever fince the time of Mof.s, been 
 
 written in two forts of charadlcrs, the one fucred, and the other pro- 
 
 phane: and pretend, that the prefent is this /^^rf^ character, and that the 
 
 propbane is that which Ezra left to the Samaritans, and has from them 
 
 taken its name. The Talmudijls thcmfelves give the name of AjTyrian 
 
 to i\iQ fquare characters -, but, fay they, this is not becaule it came "from 
 
 the Ajfyrians, but becaufc the Law which is written in thefe cliaradcrs 
 
 makes the Ifraelites happy : the fame Hebrew word which H-nitics the 
 
 people of Ajfyria, Signifying alfo, happinefs. Happy ^ ia>- the" Rabbins, 
 
 is the Scripture, which God engraved with his own finger. 
 
 Capellus and Buxtorf difpute with warmth about the truth and falf- 
 hood of thefe imaginations. But it is not very neceflary, that I Hiould 
 here relate the realons they bring on both fides, in order to jud-e whe- 
 ther the prefent Hebrew, or the Samaritan character be the mo"re anci- 
 ent. We need only to confider, \ft. that the letters of the Greek al- 
 phabet, are moft like the Samaritan charaifters, when they arc tinned up- 
 fide down j and that letters were conveyed into Greece, bv the 'Fhan- 
 cians, who were neighbours to the Hebrews : and idly, that we t\nd 
 that the charadters which are written round the ancient Ihekcls ( one of 
 which we have engraven in the table of ancient coins) were Sainantan 
 ones. It cannot be faid, that thefe Ihekels were Samaritan-mov\Q\\ bc- 
 caufe they have upon them the figure of the Temple with this infaip- 
 tion, Jerufalem the holy. The Samaritans were far from havini; fo 
 much efteem for that city. And here we Ihail oblcrvc by the by, that 
 the fhekels, on one fide of which is the figure of Solomon, with fomc of 
 the modern Jewifli characters round it, are counterfeits j for the law for- 
 bad the engraving the image of any man, even of a King, 
 
 1^ r These
 
 c^o6 An Introdu6lion to Book IL 
 
 of the These arc remarks, which I thought of fomc miportance to make; 
 w"S?- "^"^^ ^^ ^^^^^"^ ^ ^^^^ ^'^'^ another, which is no lefs ncccflary, and that is, 
 7jh''" that in the Heirew language the Vo-jods are not written with the Confo- 
 nants, but are written over or under them, and are made hke Toints^ 
 which is the reafon why they are called by that name. It is difputed a- 
 monc the learned, wlicther thefe 'Points are as ancient as the language it 
 Iclf, "^or whctlier they were invented after the confonants. And it is 
 fomewhat difficult to conceive how a language could be without Vozveh^ 
 and how it can be either written or underftood, without them. But it 
 mud be known, that tho' thefe "Points regulate the pronunciation of the He- 
 breiVy yet this language has Confonants which can fupply the place of 
 thefe Toints, and may be uled as Vo^juels. And in \kizGreek alphabet, which 
 is that of the Hebre-ji'S^ the Vo-juels anfwer to thefe Hebre-jj Confonants, 
 the Alpk^ to Aleph, the Epjilon to He, the Eta to Cketh or Keth, the 
 lota to "Jody and the Omicron to Ajin or Gnajin--, and the ancient 
 Greek alphabet had a letter, which anfwered to the Hebrew Van. So 
 that, the Hebrew might abfolutely dilpenfe with the want of Toints ; the 
 vowels are eafily to be fupplied j and [ and that, though it be granted, 
 that] no confonant can be pronounced fo as to be underflood, without 
 joining a vowel to it. 
 
 The (Arabians were long without Toints ; and to this day, among 
 them, and in Terjia and Turkey, the children learn to read without 
 Totnts. The Rabbins u(e none, and yet they write not only their own, 
 but alio the Greek and Latin tongues, in an intelligible manner. They 
 in their books, quote pallages out of the Greek and Latin authors, and 
 write them in their own charaders, and without Totnts 5 and yet they 
 who undcrftand Greek and Latm read them, and eafily enough under- 
 ftand them. But it muft be granted, that this occafions ambiguities in 
 many inftances i fo that, it the "Points are novel in the Hebrew, the ex- 
 adt manner of reading the Holy Scriptures muft be learned from tradition ^. 
 
 » If our Author rnnfl here be tifider flood to mea?i, that the removal of theVoims leaves the Scrip" 
 tures to an arbitrary or uncertain readivg, unlcfs -v^e make tradition our guide, he feerns to fzeed no <?- 
 ther confutati07iy than what Dr. Pridcaux gives to that p-eience, which is, that though maftywords. 
 may be thereby rendered more ambiguous if taken by themfelves only { as all languages have words 
 that are fo) yet that the context does fujf.ciently corfne the meajiingof thofe words; fo as 7iot to 
 leave them either ambiguous, or arbitrary i?i their fgnifcati07!S. See Connec. P. i. B. 5. Under the 
 year 44.6. p. 2845285 of the Fo'io Edition^ 
 
 And
 
 Chap. V. the Holy Scriptures^ 007 
 
 And it is therefore of the greatcfl: importance to know what juJgmcnt 
 is to be made of the antiquity or novelty of thcfc Tointu 
 
 It is pretended, that the Arabian grammarians were the perfons, who KTr» iht 
 found out the ufe of thefe "P^/V/Z^j-, after the death o{ Mahomet ; (^Lco A. ^'''"f* 
 fricanus affures us of it) and that the Jena's took tlic advantage of this in- ^^rri.' 
 vention, but that the novelty of them was a reafon why they would not 
 make ufe of them in the fynagogues. And indeed, the Bibles whicli 
 both they and the Samaritans read in their fynagogues, have none. The 
 moft skilful Je\;:js believe, that the invention of the Tvints is novel ; 
 they fix the date of it after the fifth or fixth century, and attribute it to 
 the fchool of Tiberias-^ and they contend that their opinion is fupported 
 by thefe proofs. 
 
 I. First, that the ancient Hibre-ji^ and the prefent Saynaritan zizVr^ftvf 
 the fame language j but the Samaritan has no T^oints. l!7/^."*" 
 
 II. The fecond is drawn from the cuftoms we have mentioned, which 
 are univerfally obferved in all the fynagogues of the ^r-c^T. Though their 
 printed Bibles have xhcToints fet down, and the vcrfes diflinguifhcd, yet 
 they have a manufcript Bible in every fynagogue, which is without ac- 
 cents, or Joints, or any diftindion of verfes. And they would not be 
 fo uniform in this cuff om, f^ it were not extremely ancient. It may per- 
 haps be derived from the form of the original copy of Mojes it fcif, 
 which was kept in the Ark. For the Rabbins grant, that that had neither 
 accents nor Tointss and they maintain that the 'Toints were not in ufe 
 from the time of Mofes, and this is the reafon they give, why the copy 
 they make ufe of in the fynagogues, is written in that manner. Ecfidcs^ 
 they have an extraordinary refped for this volume 5 they cover it with 
 filk, and enrich it with gold and precious flonesj they fliut it up in a 
 place made on purpofe for it, and when it is taken out from thence, the 
 people burfl out into great cries of joy, and veneration ; they neve^ 
 touch it, but WMth a great deal of ceremony ; and in fliort, they pa\' .i 
 fort of religious w^orfhip to it. 
 
 HI. A third proof of the novelty of thcToints, arifcs from the tcHi- 
 mony of a learned Grammarian, called Elias the Lei'itc. He proves by 
 the authority of the moft skilful Rabbins, that they were invented and 
 introduced by the Jews of Tiberias. So that, there is neither the name 
 nor figure of any one Toint in all the Talmud. If they had been in ufe, 
 
 R r 2 when
 
 Qo8 An Introdudion to Book IT. 
 
 when this v.ift work was compofed, the authors of it could not have fail- 
 ed of fpeaking of them. Which reafon is the more convincing, in that 
 they had an hundred occafions of fpeaking of them. They treat exprefly 
 on iubjeds, upon which they not only could not have avoided it, but 
 it may be even faid, that they don't explain themfelves clearly concernmg 
 them, bccaufe the vowels were not then in ufe. Such are their diiputes 
 about the ditferent manner of reading the vowels of the fame word. As 
 for inftance, the three confonants n D n, T>aleth, Beth, and Refch, make ac- 
 cording as they arc differently pointed, the two words T>abar, which fig- 
 nifics a JVord, or "Deber which fignifies a Tlagtie, So that, the 
 Talmudifts^ to infmuate the two ways, which the fame confonants could 
 be pronounced, only write the confonants over twice, and fay, don't 
 read it fo, ( meaning the word which thefe confonants make ) but fo j 
 without fetting down either one pronunciation, or the other : which they 
 could not do without the TomtSy and could therefore only infinuate that 
 there were two diflferent pronunciations, [ but could not fay, what thofc 
 pronunciations were.] Whereas if xhcToints had been then eftabiifhed, 
 how much more natural, and more intelligible would it have been to- 
 have fet them down, and to have faid, read T)abar and not T>eber ? 
 
 St. Jerome likewife fays the fame thing of the fame word 'Dabar, in his 
 Commentaries on Jeremiah ^ 5 and from hence it is clear, that the ufe of 
 the vowels was not found out, till after his time. This Hebrew 'word, fays 
 he, which is "juritten with three letters (^for the Hebrews have no vow^ 
 elsy but they read according as the context direBs^ and every one's fan- 
 cy leads him ) if it be read Dabar, it fignifies a Word ; // it be read 
 Dcbcr, it fignifies Death; and if it be readD^Lbcr, it fignifies, Spsak ye. 
 /ind therefore the LXX, and Theodotion have joined this word to that 
 which goes before it, and have t ran flat ed it, putting the children and 
 the young men which were in the flrects to death, but Aquila and Sym^ 
 machus have tranfiated it, fpeak ye. This was a fair opportunity iot. 
 St. Jerome to have fpoken of the Toints, and it may even be faid, that 
 it was ncceffary he fliould have done fo, in order to have taken away 
 all ambiguity, and determined the pronunciation ^.. 
 
 » ch. ix. 21. ^ If the reader luouldfee more about the coniroverfy ef r^s Points, he has 
 
 if clearly fiatecL Prid. Con. P. i. B. 5. {IJjider the year ^.^(J. and p. 273-286, of the Folio 'Edition ) 
 
 together 
 
 And
 
 Chap. V. the Holy Scriptures. goo 
 
 • ^s'"'' '"^ 'r'wr'^r '^''"' '' °^^^"^ tl:e difference which u-c find t;...;, 
 in the ancient CkaUee, Syriac, and Gnck vcr/Ions; bccaufc a^ the fame"' '^ "^^r- 
 words arc without y..«.. capable of different ilnlcs, interpreters havc'^- 
 tranaated them differently : which would not have happened, if the-/^^/;r//>-''- 
 had been then in ufe This, I lay, is the rcalon, why the Greek y.:i\ont''.:}: 
 ^the LXX, IS Co different from the verfions which arc made from the"-- * * 
 Hei^rrM, as it is at prefent pointed. To which we may add, tlut the 
 diftindion of verfes, and even of words, is novel, as well as the 'Fo.nts, 
 And the ancient interpreters then read otherwife than we novv do j and 
 refer'd both thofe letters and words to the preceding part of thc'coii- 
 text, which we refer to and join with the fubfequent part of it. 
 
 Another reafon of the difference which appears amon- all thcfc 
 verfions, both with refped to one another, and the ori-inal text, as we 
 now have it, is the refemblance that feveral of the Hei^re-ju letters bear 
 to one another. As for infVance, the two letters -| Refcb and l "DaUth, 
 differ from one another, fays St. Jerome, but by a very fmall ftrokc ; ana 
 therefore the fame city which fome call Reblata, others call T>ehlatha, 
 The letters ♦ Jod and 1 Vau differ only, in that the one is bigger thari 
 the odicr; and this is the reafon, according to the fame Father's remarks 
 why in the fame place of the Prophet Ezechiel fome read \y en, that is 
 an eye, and others p;; U'von, that is, mtquity. The difference 'between 
 the letters !} Beth and D Caph -, y Gimel and : Kun j i ran and r Zain, 
 is likcwifc not great j nor is the n He eallly diAinguiiTied Irom the n 
 Chethy or the \^Teth from the t2 Mem. There arc lome letters alio a- 
 niong the Hebrews, which though different in thcmfeh'cs, are yet pro- 
 nounced in the fame manner, as D Caph and p Coph, Thclc four letters 
 V Schin or Sin^ D Samech, r Zain, and V Tfade, are all expreffcd by the 
 letter f. And this is what has occafioned fo many different readings 
 none of which (fo much is the great providence of God to be admired !) 
 arc contrary to the catholick dodrinc. 
 
 fOgetker ivith the Author's opin'mi of them. His ophiion is, that thou^^h thy are of hum an invmtiou 
 yet that they i^ere mojl probably invettted foon after the time of Ezra j a»d that chief y bccaujc of the 
 great difficulty of teaching or learning the language -uiithout them. But ivhether thisfuppofed dj^.ul. 
 ty be of fufficient weight to overhallance all the proofs gii-en ef their much later wvention, and to m. 
 •validate luhat is faid ahovey rnufl be left to the reader to determine. In order to "j.hich he may con. 
 fult the Prolegomena /<; Mafclef's Hebrew Grammar, ijjhere /x 'will perils find the contrary fo. 
 lidly proved. 
 
 That
 
 QIC An Introdudion f() Book II. 
 
 That what I have faid concerning the refemblance the Hebrew let- 
 ters have to one another, might be the better underftood, I have thought 
 it proper to adjoin here an Hebrew alphabet, that they who do not under- 
 itand this language, may at leaft not be ignorant of the figure of its charac. 
 tcrs, and their names, pronunciation, and order. The Authors of the facred 
 books have no other figures or cyphers but thefe letters, and they make 
 ufc of them to fhew the different fedions, into which fome of the Tfalms 
 and Songs are divided. In fome of them, a certain number of verfes to- 
 gether all begin with the fame letters, which follow on regularly in their 
 order ; which is often found in the Tfalms, and for this reafon fome of 
 them are called Alphabetical. Such for inftance, is the 1 1 gth Tfalm, 
 the eight firft verfes of which begin with the firft letter Alefh, the eight 
 next with Beth, the eight next with Gimel, and fo on to the letter 
 ThaUy which is the two and twentieth, and laft letter in the alphabet : 
 lb that each of thefe two and twenty letters beginning eight verfes, there 
 muft be 176 in the whole Tfalm. But the defign of the Prophet was 
 not confined to the putting this ufelefs ornament to his works; his intent 
 was to make this Tfalm an abridgment of all moral duties, and he has 
 by this artifice included different maxims, as it were in the fame clafs, 
 that they might be the more eafily retained. Jeremiah has divided his 
 Lamentations in the fame manner. Each chapter contains a certain 
 number of Strophe's or verfes, in which the Hebrew alphabet follows in 
 its order. And the Greek and Latin interpreters being at a lofs how to 
 «xprefs this art in their verfions, have preferved the Hebrew names of 
 -thefe letters, and put them at the head of each Strophe or verfe. 
 
 Th^
 
 Chap. V, 
 
 the Holy Scriptures. 
 
 Tie H E B R E \V A!pha':M^t, n- Hebrew 
 Letter if in vol.iJj are to be arijide/d^ 
 
 311 
 
 The GREEK AlfhfiLn, or Greek 
 
 til -u./.a/j ere to be cohji.c/J^ 
 
 lit! 
 
 .05 
 
 .Tk^ Name 
 
 Pronuntiation ^£e 
 
 3: V-V^ 
 
 •c 
 
 a 
 
 by or ^' 
 
 d 
 
 h 
 
 'V 
 
 1 Alcph 
 
 2 Beth 
 
 3 Ghimcl 
 4Daleth 
 
 cVaUj ^r Vav 
 
 7Zain, or Zajin 
 
 8 Hhetli, ^r Keth hb^ or ^^ H^n n 
 
 pTtth ? n'D D 
 
 lojod / 
 
 11 Gaph c 01 k 
 
 1 2 Lamed / 
 i 3 Mem ;;2 
 
 1 4 Nun « 
 
 1 5 Samech j" 
 
 "IV 
 
 n3' 
 
 I 
 
 3 
 
 4 
 5 
 6 
 
 7 
 
 8 
 9 
 
 Tevs 
 10 
 
 
 Greek <r>.v/ Latin 
 
 Name 
 
 ri 
 
 A, a cA^'it A1f<lva 
 
 \)y /2, ^ iS^'T^ Beta 
 
 1 ',-)', r ;>a/6/, u a G a nima 
 
 ^>^, A ^^A-TO, Delta 
 
 E, e i-vUA-'j' E ////A' 
 
 Pronuniia- 
 tioii 
 
 a 
 
 b 
 
 g 
 d 
 
 I 
 
 ^ tVi- r:'''"^' f xprKVrto Mmnbh'g bJ^*l»MaHt r. and call 
 
 z,C>C^ 
 
 
 Zera 
 Era 
 
 Thaa 
 
 J, i i'u'to/ Iota 
 
 n,?lD 20 K, )c jptoTTra Kappa 
 
 197 ^ 30 A, A Xact^^'cTttLambu'c 
 
 bno^ 4.0 M, ,tc ju'j My' 
 
 H J p 5 o N, v TT? Ny 
 
 z ds 
 ^ Ion- 
 //; 
 
 vowel 
 
 /', c 
 
 I 
 
 m 
 
 n 
 
 X 
 
 6 
 
 7 
 
 8 
 
 9 
 
 I 
 
 I I 
 I 2 
 1 3 
 14 
 
 i^-Ain,ajin,ghnain<?,or»,Cr^« V.p. ^ '/ov O, o' cpnK^ Qt/fts/e 0, fr.ort i> 
 
 i.7Pe 
 iSTfadi 
 
 1 9 Coph 
 
 20 Res, ^r Rcfch 
 ^i Schin 
 
 ' Scin 
 -22 Thau 
 
 ts, or/ lirfi-VPO 4 
 
 ^IP p 100 P, p 
 
 Ill' MiV . tt»-,-K:'nboi ..CIS Cor ^. v U 
 call 'Xa»«>tt.ff 4-^4. 
 
 ^, or ^' 
 
 r 
 
 fch 
 
 'fi 
 th 
 
 Rho 
 Siiinia 
 
 16 
 
 17 
 I s 
 
 19 
 
 *1 500 4), f, /I) o< 
 
 'The f7<>trf»j^fiave -five /«4/ r^efters, ^'fi>pfc; D >/fw; ' V 
 
 1 A^«w; n ?«; and V r<t.r<^^ which rare hey^.uled buj atj **^ OOO JS., 
 
 thf end of words, and rhefeLetters exprefs t^c Numbers, joo> 
 600, 700, 800, (jnd-joq^. ^ J \ •, , ' - 
 
 There are fevefal fkirew leWrswJiich- are like one ano- 
 thefj ' namely, "Be'tti and Caph ; Gimd and Nun , D-i/eth, 
 Rcfch, and Caphfnaii He^' Cheth, and T:^au i Jed, Tj/*, 
 2;<j/«, and Niotjinjfi Teth and ,l/f«j , Samech -dnd .\fem fi- 
 nal ; ylin and Tsade. And the bell way to know thcni 
 perfeftly, is to confider them one above another, thus. 
 
 i; D D 1 n n J !5 
 1 ^ 1 
 
 ^n -I 200 2, 0-, $ cifa^ 
 
 Vn n 400 r, y C^Piotf YZ/r/Zf >',« trench 20 
 
 rhi ' />/; :i 
 
 ., V y< Chi f/> 2 2 
 
 juLi-^a, b ^r<!?^^ ^ long - ^ 
 
 1 7DO 
 
 C] 800 
 
 y 900 
 
 n, 
 
 :«^ 
 
 C«"; 
 
 ^ The ^•/•.-ti mirk th.' N^lm!)cr oco hy ;hi- Fipirr ^, 
 Which ihcy c<)l iunfi, hecr-iCcit it node ot a Hims 
 rcvori'J, iod a Pi within it. 
 
 ThoTe tbrwChartfttn. th« Eftftmam F^mct the A^«fA/ ,', 
 
 and the Sampi ?^ uhith a . '' ' ' f 
 
 (7r.vi^» formerly rtiadeur- , 
 
 ."jij, TT^jjiV, and iy^/'') ii 
 ftirtited I " 
 
 thcfe three Char«ctii«, iri onlrr ■ 
 ani lent order in their ari:f"mc:i.k ; and, 
 Ifeey lectiv'J ihcir Alphabec iK>m the H. • 
 
 These
 
 ^12 An Introdudion to Book II, 
 
 These arc partly the reafons, which have induced me to place an 
 Hebrew alphabet here, and to fet down the name, figure, and pronuncia- 
 tion of the letters, both in Greek and Latin, and to join with it a 
 Greek alphabet. This laft may ferve to (hew, that the Greeks owe all 
 their learning to the Hebrews, fince they have borrowed the very names 
 of their letters from them. One proof of which, is, that thefe names 
 flf^nify nothing among the Greeks, but barely the names of the letters. 
 For what do the words, Alpha, Beta, Gamma, fignify, but barely the 
 names which are given to Tome letters, and that without any reafon, but 
 that they come from Aleph, Beth, Gimel, Sec ? whereas in Hebrew, thefe 
 words fignify Ibmething befides barely the characters, which are expreffcd 
 by them. Akph fignifies an Ox, or a Chief-, Beth a Houfe j Gimel, Ful- 
 nefs ; and fo of the reft. I have here given thefe letters the fame pro- 
 nunciation which St. Jerome * gives them. 
 
 But rhough I thought it neceflfary to place an Hebrew alphabet here, 
 yet I have only mentioned the confonants in it ; I had not room to fay 
 any thing of the Vowel-points, nor if I had, fliould I have had the fame 
 reafons to mention them, becaufe they are of late invention. The mod 
 skilful of the Proteftants agree that they are fo. The learned JValton 
 proves it in his Preface to his Tolyglott : and has taken what he fays of 
 it, from a treatifc which was written by Ludo'uicus Capellm, under the 
 title of, Th£ Secret of the Hebrew points difcovered. One very ftrong 
 argument for the novelty of thefe Joints, likewife is, that not one of 
 the ancient Fathers of the Church, either Greek or Latin fpeaks of 
 ^ ' them ; which is a manifcft proof, that they were not in ufe in their time. 
 Which filence is remarkable, efpecially with regard to Origen and St. Je- 
 rome. For the former colleded the firft Tolyglotts of the Scriptures, of 
 which we fhall (peak hereafter i and the fecond, was acquainted with e- 
 very thing that related to the Hebrew -Grammar, and criticifm. 
 
 B u T I fhall not tarry, to confute the reafons of thofe who contend 
 for the antiquity of the Hebrew-points -, what I have here faid of this lan- 
 guage, has been only to give the reader a flight notion of it. Only this 
 conlequence ought to be attended to, that fince it is from tradition alone, 
 that we know how to read the Hebrew, it muft be likewife from the 
 fame tradition that wc muft derive the interpretation of it. And let 
 
 =» L.itter to Paula. 
 
 none
 
 Chap. V. the Holy Scriptures, ^ , . 
 
 none therefore be fo rafli, as to undertake to read the Holy ScnMuns 
 without a guide, without eonfulting the holy Fathers, who prclbrvcd rhcm 
 for us. But by this, I would not be underflood to mean, that it is for- 
 Mden to make ufe of our own ftrcngth, or to employ our undciftand- 
 mgs and leifure, in acquiring the knowledge that is nccclliry in order to 
 It, efpecially that of languages in general, and above all tiic WOre- 
 tongue. It is neceflary that the idioms or proprieties of this lan^^ua^^c at 
 leaft be known. The Greek and Latm interpreters have preferve'd many 
 of thefe Idioms in their verfionsj and it will be very difficult to undcr- 
 fland the Scripture, unlefs we know fomcthing of them. And I iliall 
 therefore here give an account of Ibmc of the moll conflderablc, and 
 moft common ones. 
 
 The Hetrew language has no Cafe,, that is, the A^.««i- arc indccli- T>W^.., 
 nable; and from hence it is, that when \.\\cHebre-^s exprefs a thins* m a"^'^^'" 
 language, which has Cafls, as the Greek or Latm, they are not vc^ry ex- tl^ue. 
 ad in diftinguifhing the Cafes, but put the Nominative for \\\cAuUtiie. 
 The Verbs in Hebrew have no Trefnt, or ImpcrfeH; tejife, in the hi- 
 dicative-, the Treter tenfe ferves for all three. I believed, and therefore 
 have I fpoken, is as much as to fay, I believe, end th. re fore 1 fpcak\ 
 The 'Participle is alfo fometimcs tviken for tiic Irnperf^te?ife, as in 
 that exprelTion, going after idols, that is, ye vcent '\ They h.uc neither 
 the Comparative nor the Superlative degrees, to compare thinqs bv bi.t 
 barely make ufe of the 'Pofitivc; It is good to trujt in the Lord, rather 
 than in m-n ^. The Latin interpreter inftead of tranflatin<> it ^ od 
 fhould have rendered it, better-, that is, it is 7nore for our adv.:?it:-(rc. 
 So that it is the fenfe, and context, that mufl (hew when there is a f^//;- 
 parifon concealed under a bare pofitive exprcilion. 
 
 This language is alfo not very copious j it has but one thoufand 
 and twenty two roots, from which all the words in it are derived ; and 
 this makes it neceflary to make ufe of the lame Noun and the fame I'erb 
 to exprefs very diiFcrent things. The change of //;^ Coujugation chances 
 the fenfe of the Verbs -, which if an interpreter neglects to cxprels, his 
 verfion cannot be faithful ; or at lead, it cannot be free from oblcuriticf, 
 and equivocal cxpreilions. There is a great deal of diiference between 
 fpeaking well, ixnd fpeakirig til of one, bctv^'cen blcjfng and curfingi 
 
 i Pf.cxvi. 10. *? I Cor. xii. 2. /■;■■',' ?/r. ^ Pr.cxv;i:.8. ;V/j-s<'r. 
 
 S r and
 
 oiA [An Introdu6lion to Book II. 
 
 and yet the fame Bcbrew-ierb /ignifics both thefe things, according to 
 the CGnjugatmi it is in j that is, according as it is differently pronoun- 
 ced, and the confonants of which it confifts, arc differently founded. 
 The Hebrew-conjugations have alfo great energy and force in them. 
 They exprefs not oniy the aftion, but alfo the manner how it was donej 
 and v/hcthcr a pcrfon adls by himfelf or another j which make different fcn- 
 fes, and ought to be well diftinguiPiied: for if, for inftance, we had the 
 orieinal words of Jesus Christ, we might then perceive, that, 
 when he faid, The f on of man kn&weth not the day of judgment y he 
 miaht have fo pronounced the Verb, that it would according to the Con- 
 jugation in which he put ir, have iignified, that the fon of man did not 
 make kno^zn the day of judgment. It is certain that this paflage of St. 
 Taul, Then pall I know C God ] even as I alfo am known \ is to be 
 underdood thus, God will then make me to know him. In the Conju* 
 gation which the Grammarians call Hiphily the Verb fignifies a double ac- 
 tion ; emigrabit, that is, emigrare faciei 5 They reigned, that is, They 
 made a king to reign over them ; The Spirit asketh for as, that is, mak- 
 eth its to ask ^ 5 "De^^ triumphat nos *^ , that is, Caufeth tts to triumph. 
 The Nouns fttbftantives in Hebrew have fometimcs the force of a 
 Verb', O God, my Jujlice^ , that is, who juftifiefi me \ and this word 
 alfo fignifies him, who is jufiified. 
 
 The barrennefs of the Hebrew tongue appears in nothing more, than 
 in the Trepo fit ions or CoyjunBions. They are numberlcfs in other lan- 
 guages, but this has but four confonants, which fupply the place of all 
 the Trepofitions 5 and the Grammarians call them Serviles^ bccaufe they 
 ferve for all. It is almoft impolfible to fet down their fignitications ex- 
 adly j which is the rcafon, why the Greek and Latiii interpreters con- 
 found them, by always ufing the fame particle where the Hebrews ufc 
 the fame : as for inllance, they ufe the particle fij if to exprefs both 
 admiration, furprize, and affirmation. 
 
 But it is impolTiblc for me to mention here every manner of fpeak. 
 ing which is peculiar to the Hebrew language; 1 can only touch upon 
 fomc of them. The Hebrews often make ufc of round numbers, and 
 ncglcd the odd part of the fum, whether it be more or lefs. Thefe ex- 
 
 ^ I Cor. xiii.i2. ^ Rom, viii. 2d. Vulgate. i zCcv. u.i^.Fntgafe. 
 
 * Pikl.iV. 1. In tkeEnz. my rig\teoufnefs. 
 
 prefTionj
 
 Chap. V. the Holy Scriptures: 3 j . 
 
 pre (lions, al'j:ays, for ever, throughout all ages, throughout ad generg, 
 tions, do not always fignify an eternity, but only a long Tpacc of nmc' 
 ^ch as the pcrfons then alive would not live to fee the end of. Great 
 notice rauft likewife be taken of the ftrefs, which they fon;ctimcs lay 
 upon certain words, which they apply to fcveral ufes. Tlicy have Koum 
 fometimcs to fupply the place of the Troncuns. Thou J7:alt heap coals 
 of fire upon his head\ that is, upon him. And it is the fame as to the 
 word Etf.m, which fignifies, a bone or a body ; for the words, a bone or 
 body fupply the place of Tronoims. Th.us by the body of fin we arc to 
 undcrftand /;?/ it felfb. by the body ofi death, death it felf ^ -, and by 
 the body of the Church, the Church it fidf^. 7 he fu'jiefis of the God- 
 head dwelleth bodily, that is, thje Godhead it flf duselleth <-'. This cx- 
 preifion. The f on of man, does likewife fometimes fupply the place of a 
 Tromun-, The fion of man hath not ^juhere to lay his head, that is, / 
 have nn izhere to lay my headK The ambiguity of Ibme words in He- 
 brew has alfo been often the occaiion of miflakcs. Caran Hgnilics, to [ijoot 
 out with horns, or to caft rajs about like horns ; and interpreters have 
 followed the firft fenfe, in fpcaking of Mofes when lie came do^n from 
 the mountain S; and the painters from them have drawn him with J.or?js 
 inftead of thofe rays of light, which appeared over his head, and v irli 
 which the eyes of the Ipedatours were dazzled, as St. Taul very clearly 
 cxpredcs it''. The Hebre'^s have fonie words which are almrft unboun- 
 ded in their fignification. Such is the w^ord T)avar, which interpreters 
 render by Verbum, a Word, it fignities almoft every tliir.g wliailccvcr 
 Such is the word Vafa, Vefifels, which they ufe for all forts of inflru- 
 ments, Vafia mortis', Vafa belli ^, FafaTfialmiK They make likewife 
 a moft fmgular ufe of the words Sons and T> aught er s -, ylrrows, arc the 
 T> alight ers of the quiver "^ ; Fruitful fields are the ^'ons cf the cil ; 
 Ifiands arc the Daughters of the fea'' ; and Criinvials are the Sons of 
 
 *Rom.xii.2o. i' Rom. vi.(>. "^ Rom.vii. ax. '^Col.iiS. ' Col. ii o. 
 
 ^ Matt. viii.2o. ^ Ex. x.^iv. 29. '' 2 Cor. iii. 13. ' Pf. vii i-i^.l'ulg. Inrtru- 
 
 ments of death, "Evg. •>' Jer.x.^i.4. Vulg Weapons of war. Ei:g. ' Pf. Ixxi. 2i. 
 
 Vm{,. ThePfakery. Eng. Tina r^e jinJi, vafa dccoris tui, Ezek. xvi. 17. Vulg. Tl-.y fairj-nvcls. E^tg. 
 Vafa glorise tu£E j Ezek. xxiii.2(S. r*/j;. Thy faii jewels. £vj. Vafa ir.x fjac, Jer.l.27. /W;. The 
 weapons of his indigmtion. Eftg.&cc. ■" Lam. iii. 13. J-V-^. Arrows of the c]uivcr. Eoy. 
 
 " I« for»« filio olei. ICii.v.i.Vulg. In a very fruitful hill. Exg, o Fiiia maris, Ifa. xx;ij 10. 
 
 VuJg. Daughter of Tarfliil^.. Evg. 
 
 S i z death '* :
 
 k^ jin Introdudion to Book IL 
 
 deathly and the word Son alfo fignifies a T>ifdple, the Sons of the pro^ 
 pkets are the Tiifdples of the prophets ^. The fiadow of death Tignifies 
 ^ d^ftrum-^e floadow^', and 2i Covtnant of fait, is an eternal and m. 
 chargeable one ^. Becaufe the Hebrew weights were made of ftonc 5 
 therefore the word £i^f», which fignifies ^ pne, is often taken ioi the 
 ^e'(rht it fclf ^. Tlie number fe-ven, with the Hebrews iignitics a great 
 ^lullilttde f. To hanje one's foul in one's hand^^ is, to be in great dan- 
 ger. Courage, is fometimes taken for an Armj ^ The hearing'^\ for a 
 %loife ; to Sit \ for to T>weU; Tretious ^ for^r^rr^ ; Righteoufnefs \ for 
 J.';^i-j' Heaven^, ioiGods x\\zSoul'\ for xhtLife-, the Strength of the 
 Lord^, for the Ark of the Covenant 5 One, for the Hr/? p j the A/<?//?/:» <?/ 
 thef'word'^, for the £4^ of the f word 5 L^^^^/r % for Gr/>/; aLanthorn, 
 for L//^ 5 and the /^i?/r^ of God, for Thunder ^. The word //tfr» % fignU 
 fies "P^^z^'^r, 7i^L\ Strength', and thofe of C/^/^ and Cor^^ Signify an Inhe^ 
 ritance. The fame word repeated twice in different Cafes, fhews the 
 excelkncy of a thing, and fuppUes the place of the Superlative ; thus, 
 Holy of Holies, is, the moft holy 5 Vanity of vanities, is, the greateft 
 of vanities; and Song of Sovgs, is, an excellent Song. When a Noun 
 is repeated twice in the fame cafe, it exprefles a great multitude, ^^<?w;j(? 
 ^ homo natus eft in eay, that is, a great multitude of men were born 
 in the m'ldft of her-, the people and the people, that is, all the people i 
 duo & dm ingreffi funf, that is, they went in two by two. I fliali 
 fay nothing particularly of Figures and Metaphors, they are common to 
 all other languages. 
 
 . Filius mortis eft, 2 Sam.xii. 5. Vulg. He fliall furely die. ^ng. * 2 Kings, ii. 3.' 
 
 t Jobiii 5. ^ Num.xviii. 19. « Seepage 254. f i Sam.ii.5. 
 
 g pfai. cxix. 100. "" Auditus fuper auditum. Ezcch. vii. 2(^. Vulg. Rumour upon rumour: 
 
 -Eng. ■' Sedentis. 2 Sam. vi. 2 Fu/g. Who dv/el!eth. Eng. »« i Sam. iii. i. ' Pfal.cxii. p. 
 
 « Deut.iv. 26. Dan.xli.26. ••' Animam fuam. 1 Sam. xix.5. Fylg. His life. Efig. 
 
 o Pfal. l.^:xv•iii. 61. '' Gen. i. 5. Vulg. "^ Ore Gladii. Jofli. x. 30 .Fulg. The edge 
 
 ofthef\vord.£»s- ' Laborcm, Pfal.xxv. 18. T^/^. Pain> JBz?^. f Pfal.xxix. 
 
 ^ Pfal.xviii.2. ^ Ffal.xvi. 5. ^ Jcr.x.20. >' Pfal lxxxvit.5 Vulg. 
 
 * Gen. vii. 9. Vulg. To -u;/?;*:^ ?/ may he added, that -when any thing is faid to ^^ to God, or before 
 the Lord, ;/ denotes the excellency or degree of that quality of 'ujhich it isfpohn. Thus Nimrod ^ 
 faid to ha^'e been a mighty hunter before the Lord (Gen. x. 9.) that is, a very great hunter. Mo- 
 fes IS faid (Acts vii- ;o. Greek) to have been fair to God, i.e. exceeding fair. And thus the ixea- 
 ^onjs of ourffL-itual ivavfare, are faid ( 2 Cor. x. 4. Greek ) to be mighty to God. 
 
 Ths
 
 Chap. VI. the Holy Scriptures. 
 
 The Hehrsw has alfo an energy which the vcrfions cannot equal ; but if 
 they could, and we could pcrtedly underftand the Scriptures, without 
 underftanding ir, yet it would be a llifficicnt motive to learn this Ian- 
 guage, that it. has been confecrated by the mouth of God. Tlius we ice 
 in Ecclefiaftical hiftory, that the Fathers of the Church advilcd xirnins and 
 pious women to the (tudy of it. St. Jerome does lo, in his letter to Paula 
 upon the death of her dzw^httt Blejilla ; fVkat a!l Greece admired m Ori- 
 gen, fays he, ^^e have feen in this gH, fie, not infomeynontbs, but .n a 
 feu; days, learned Hebrew enough, to fing, and to und. rftand the Plalms as 
 well as her m'Jther. The Fathers and the canons go farther than this, with 
 regard to Divines, and thofe who by their dignity are obliged to explain 
 the Scripture, for they abfolutely require it of them. CLrmns the fifth, 
 in the general Council of Fienne, ordered that Hebrew Trofefiours H^ould 
 be cftablilhed in the Univcrfities. And indeed, is it not a Oiamc for a mi- 
 nifler of God, not to underftand the language in which he fpake, but to 
 want an interpreter to explain it to him ? Hiftorians tell us, that TL m'jlocL s 
 refolved rather to employ a whole year in learning 'Ftrfian, than ipcak to 
 the King of Terfita by an interpreter : and what then, ought not Jie to do, 
 who is obliged to converfe daily with the King of Kings, to receive his or- 
 ders, and carry them to the people ? To which I add, that the having rc- 
 courfe to the original is abfolutely neccflary, when cither paiijges arc ob- 
 fcure, or the copies vary, or interpreters difagree. The rule w hich St. Je- 
 roms^ and St.Aufiin prcfcribe, is, Ut et lingua pot ins credatur, wide tft 
 in aliamper interprctesfa^a tranfiatio : Reccurfe^ fays St. t^-lufiin '^, muft 
 be had to the Original, 
 
 317 
 
 CHAP. VI. 
 
 The Ptiniy of the Hebrew text-, itsAithority, Of the Majfo^ 
 rites ^ the care they took to preferve the text ; thetr tnan- 
 ner of explainwg it • arJ what the Majfora ayidCahala arc, 
 
 THE Authority of the Holy Scriptures is fo evident, that they have no 
 need of any other proof of it, than that charadcr of truth, which 
 Ihines in them. But ncverthelcfs, it may be of ufe to Ihcw, that thcfc 
 
 ? Letter to Sunda aiid ¥]etd.i. ^ Dj DocJ. Chrijnsna. 
 
 Divine
 
 Qi8 An Introdudion ?^ Book II. 
 
 divine books which were written, as we have fcen, in Hebrezv^ the lan- 
 guage of the Patriarchs, have been prcfcrvcd dov/n to our days without any 
 corruption; and the fame judgment is alfo to be made of thofc other books 
 of Scripture, which Iiave been fince written in Greek. But before we prove 
 tiie purity and integrity of thefc original texts, it is neceflary to remove a 
 prejudice, which may arife from the variety of different readings, which is 
 found in the manufcript and printed copies of the Bible. The learned make 
 no fcruple of acknowledging, that this variety is owing to the negligence of 
 the Copifts 5 but this conceilion does by no means render the Hebre'u; XQXt 
 fufpcvfled; becaufe this variety but feldom happens, and is moreover of no 
 confequence, fmce neither faith nor morahty fuffer by it. This is an ob- 
 fcrvation that Cardinal Bellarmine^ has made; Thefi different readings ^ 
 fays this Author, don't kinder the Scriptitres from being perfectly pure^ 
 This variety is found in ii'ords onljy 'which make the fame fnfe^ or at 
 leaf make no confiderable alteration in it. 
 
 The ancient Fathers indeed, complain often, that the Scriptures were 
 corrupted ; but this complaint, as the fame Cardinal judicioufly obfervcs, 
 does not at all affect the true Jews, or the Hebrew Text, but only the Gre-k 
 Verfions of Aquila, Theodotion, and Symmachns who wxre Gentiles ; they 
 had been Jews for fome time, but they had afterwards apoflatized ^. It is 
 of them St. Jcrom fpeaks, when he fays he undertook a tranflation of the 
 Scriptures, in order to difcover all the places, which thejewshad omitted, 
 or aiteied. Jttfin Martyr in his dialogue with Trypho, flrongly accufes 
 the Jevv's of giving a very different interpretation from that which the 
 LXX. had given, to this prophecy. Behold a virgin fiall be with child. 
 But this was not, that the Jews had corrupted the Hebrew ^oi^ Alma y which 
 was in the text when the LXX. made their verfion^j but \\v2X K^Iquilay in- 
 ftcad of a virgin which Alma fignifies, had abfolutely ^\xt a young p:rfun, 
 Trypho the Jew, with whom Juftin Martyr difputes, defends the Jews 
 very well as to this point, and proves, that they have not corrupted the Scri- 
 ptures. And it is paft doubt, that they have not; for as St. Jerome^ obfervcs, 
 before the birth of Jesus Christ, they had made no malicious alterati- 
 ons in them. If they had, our Saviour and his Apoftles, who caft fo many 
 reproaches upon the Scribes and Tharifees, would not have paficd over in 
 
 » jy? Verho Del lib. 2. cap. 2. » See Du PinV Uifiory of the Canon, &c. -B. i . f /? 4. §. 4. <= Arid 
 isfuJi'tU. Ifai. vii. 14.. ^Coviment. Ifai- ch. ii. 
 
 I filencc
 
 Chap. VL the Holy Scriptures; ^ , g 
 
 filence fo great a crime j but they never did acciife them of it^; lb far from 
 that, that JesusChrist fcems to juftify them from this charge, fmcc 
 he invites them to confult the Scriptures. For he either would not have re- 
 ferred them to a falfiiied Scripture, or would at lead have forewarned them 
 of it. 
 
 N OR is it lefs evident, that the Jews cannot have corrupted the Scriptures, 
 fince Jesus Christ appeared in the world; bccaufe all the pallaqcs 
 which he or his Apoftles have quoted out of the OldTeflam.nt, arc found 
 to be the fame in their books, as in ours. For I cannot imagine it polliblc, 
 that any one fliould carry his extravagance fo far as to lay, that Jesus 
 Christ did not quote thefe paffagcs as they then were, but asheforcfaw 
 they muft one day be altered. Bcfides, what defign could the Jews have 
 had in doing it ? Was it the hatred they had againft JesusChrist? If 
 fo, why fliould they leave all the paflages which relate to him, and contain 
 the grcatefl myftericsof religion untouched, and amufe themlclvcs with al- 
 tering palTages which arc indifferent and of no importance? It even often 
 happens, adds Beliarmine, when there is a vaiious reading, that the He- 
 brew text is more contrary to the Jews than the Greek and Lafi??, Cm; it 
 beany 'way probable y as St. Auftin excellently well obfcr\es, that they would 
 take away the truth from their own books, in order to deprive us of the au- 
 thority of them ? and that men who are df per fed all over the world, Jhould 
 have done this in concert^ without any ones knowing of it ? It ;y contrary to 
 good fenfy to believe, as the Came Father goes on, that the Jews, how great 
 foever their malice might be, jhotdd be able to execute fuch a defign as this 
 iiponfo many volumes which were di [per fed all over the world. 
 
 To fuppofc this, were to know Jitrlc of the attachment and zeal of ihc 
 Jews, for the Scriptures. Jofephus and Philo afltirc us, that rhcy would have 
 undergone all forts of torments, rather than have taken a letter frgm it, or al- 
 tered a word in it. A copy, v/hich had only one fault in ir, was by them 
 thought polluted, and not fuffered to be kept above thirty days; and one 
 that had four faults, was ordered to be hid in the earth. This, fiys St. Aufni, 
 is a mofl vifi'ole effe^ of the providence of God ever his church. It plea fed 
 him, that the Jews fiadd be our librarians -, that, when the pagans reject 
 the oracles of the ancient Prophets concerning J f. s u s C h r i s t, which we 
 
 ^See MedeV work", p. 785. 'ivhcre he feevss to d^rlare hiN:plf of o^'m.m, that the A^pks h»v» 
 
 ill fo7h? places corre^iedt,;^ iiu'^rc.v tsxt. it/.J ^hns i,rp,y:(cs of it. 
 
 quote
 
 ^20 An Introdu(5lion to Book IL 
 
 quote againft them, as being invented bjns -^ we might refer them to the ene* 
 mies of our religion, who will foe w them in their books, thv fame prophecies , 
 which we quote againft them-. But the Scriptures in the hands of a Jew at 
 prcfcnt, are Hke a looking-glafs in the hands of a blind man, in which every 
 body elfe fees all things, but lie fees nothing at all. 
 
 By thefe books of the Jews, I mean, the -^(?t^T^i(y text of t\izOldTefta- 
 
 ment\ which has not been only in the hands of the Jews, but alfo in thofe 
 
 of the Chriftians ; and if then the Jews had attempted to make any confide- 
 
 rable alteration in it, the H o l y S p i r i t which guided the Church, and the 
 
 men who in all ages have defended her, would not have continued filent. 
 
 The c?rfi- I Do not deny, but that in the places, where there v>^ere two readings, 
 
 jw/o'^thc hatred of the Jews againft the Chriftian religion, has been fuch, as has 
 
 fake a made them prefer that reading, which was lefs favourable to it. We have a 
 
 "mjowr confiderable inftance of this in the 2 2d. Pfalm, where formerly the text was 
 
 Troche- Cam, that is. They have pierced, and perhaps in the margin was Carie, which 
 
 fi^nifies, as a lion. But the modern Jews have put that into the text which 
 
 was in the margin, and thrown that into the margin which was in the text, 
 
 in order thereby to deprive us, if they could, of a famous prophecy, which 
 
 fhewed that the hands and feet of l^sus Christ, would one day be 
 
 pierced. \^^e prove that the moderns have made this alteration in the Bible, 
 
 by the ancient books of the Jews 5 befides, this prophecy cannot even now be 
 
 reckoned to be expunged out of the Hebrew Bibles, fmce it continues in the 
 
 margin, and the Jewiih criticks take notice of it. 
 
 It is true, Juftin Martyr complains, that they had blotted out of the 
 96th Tfalm, theie words, God eftablifoed his kingdom by the tree\ but as 
 this paflage is not in the Septuagint, it is probable, that it never was in the 
 text. It was indeed by the tree that God eftabltfhed the kingdom -, and Jitftin 
 Martyr thinking that this was exprefly laid in Scripture, or his memory de- 
 ceiving him, or from fome other caufe, he was brought to believe, that they 
 had blotted out, what he thought had formerly been written. 
 
 The Rabbins indeed themfelves fpeak of fome alterations made in the Scri- 
 pture by the Dodors of the Law,which they therefore call The correBions of the 
 Scribes; but the number of them is very fmall. They reckon but fix in all, 
 and not one of them relates to J e s u s Christ, or to religion. In what 
 manner foever thcfe paftages arc read, they are equally indifferent -, and be- 
 fides, thefe alterations were made by Ezra and the Men of the Great Syna- 
 gogue,
 
 Chap. VL the Holy Scriptures, 2 2 f 
 
 gogue, who at the return from the captivity of Babylon, collcacd to-cthcr 
 the facred books, reviled them, and made thefe {liuht alterations in ihcm. 
 
 Not that I here pretend to fay, that all the Hebrr^' copies arc corrcd. 
 In fuch an infinite multitude of manufcript and printed copies, the CopiHs 
 and Printers may have let many faults clcnpc them; but this is an cniuely 
 different thing from thofe alterations, which are pretended to have been made 
 maliciouHy. Thefe faults of writing or printing are eafily corrcded, and the 
 facred books have this inconvenience in common with all other ancient 
 books, which have been often tranfcribed. A Rabbin, in The preface to Lis 
 commentary on the fir ft prophets, fpeaksthus ; The Men of the -reat Syna- 
 gogue, who reftoredthe facred books to their firftcomiitionfound cert am places 
 written differently in different copies t, and then they jolhwed the great eft 
 mmber. But when the thing could not be fo determined, and they kne-jj 
 not which to choofe, they either inferted the word into the text, without 
 pointing it, or they put it in the margin, without infer ting it into the text. 
 But fince we are entred thus far into the difcufling of this matter, it is ne- 
 ceflary in order to make it the more intelligible, that we give an account of 
 the fecret which the Jews invented, in order thereby to prel'erve the purity 
 of the Scriptures, and to prevent any alterations from Aiding into ihcm. This 
 fecret they call the Maffora -, and I come now to explain both what the word 
 fignifies, and what the Maffora is concerned about. 
 
 Maffora is an Hebrew word, which comes from the verb Ma far, which '^^■■^^^- 
 fignifies tradere^ to deliver from hand to hand. So that the Mafora \:^ the 
 fame thing as the ancient dodrine, v/hich j?^ffing from hand to hand is pre- 
 ferved by the channel of tradition. The Idea the Jews give us of this word, 
 is, that the Maffora is a piece of criticifm, which examines how many times 
 the fame word is found in Scripture, in what places, and how it is written, 
 the different fenfes in which it is taken, and tiie different manner in which 
 the paffagesmay be read, that fo the true manner of reading might not by 
 any means be changed. The extreme exadnefs of the authors of this piece 
 of criticifm, is fcarce conceivable. They are not content with rcckonmg 
 up the verfes of each book, or each fedion of the law, but they likewifc 
 mark that verfe which is in the middle of it j and at the end of every book or 
 fedion they fet down how many verfes there are in it : as for inftancc, they 
 reckon 1532 verfes in Genefis, and mark the fortieth verfe of the 271I1 
 cliapter for the middle one. And bcfides the figure, they likewifc add a fym- 
 
 T t bolical
 
 22i An Introdu6lion to Book IL 
 
 bolical word which exprcflcs the fame number j by which they intended to^ 
 prevent any of the verfes from being cut off, divided, or confounded. In 
 the verfes, they reckon how many begin with fuch and fuch letters, what 
 Jetters they confiftof, and how many they have., 
 
 After the verfes, the Mafforites examine every particular word. They • 
 mark the difference of the copies where there is any, and fhew which of 
 the two different words is to be preferred. All which is fliewn by particular 
 marks, fo that you fee by them which is the befl: reading, whether that in. 
 the margin, or that in the text. They diilinguilli full words, which want- 
 no letter to be fupplied, from defedive ones, where fome letters are want- 
 ing. They exprefs what place in a verfe a word is in, whether at the be- 
 ginning, in the middle, or at the end of it. And of fome words, they 
 fct down how often they are found. 
 
 N o R did the diligence of thefe Rabbins confine it felf to thefe cares on- 
 ly 5 they took care of every particular letter alio. With regard to the con- 
 fonants of the Hebrew Alphabet, which are two and twenty in number 
 they fet down their number, fituation, and fize. Their, number, by reck- 
 oning"^ how many of each of them were to be found in each book; their 
 fituation, by declaring that fome were to be placed above the line, and 
 others below it, fome in their natural figure, and fome reverfed ^ and their 
 fize, by declaring that fome muft be great letters, and fome fmall : as may 
 be feen in fome of their Bibles, which are printed with all this exadnefs. 
 Buxtorf hSiS explained all this, in his accurate Treat ije on the Maffora, 
 Ajid we fee likewife fome of thefe books of the Jews written in this man- 
 ner. And in all this, there are, according to their Dodors, great myftcries, 
 which they employ themfelves much more about, than about the true fenfe, 
 of the Scripture, 
 
 As to the Vowels, oiTotnts^ this is what the ^/^/T^Jr/Y^i" have fliewn their 
 learning in; fmce, as we have feen, thefe /^j/w^x determine the true manner 
 of reading the text of the Bible, which being without points before their 
 time, might have been read different ways. But the true way of reading 
 could only be known by tradition j and it was this tradition which thC: 
 Majforites confulted, when they added the points to the confonants: for 
 they did not do it. by guefs-work. So that, though no one is under a ne. 
 ccffity of reading the Hebrrjo text as they read it, cfpecialJy iince we know,
 
 Chap. VI. the Holy Scriptures. 2 2 7 
 
 by the GreekvcvCxons, which arc more ancient than rhe Maffuritcs that it 
 was read other wife; though, I lay, wc may read the //.^rr^. text othcrwifc 
 than they do, yet generally (peaking the lenfc of the Hebre-^^, as at prefcnt 
 pointed, appears better correcled, and is much more natural, than that of 
 the ancient Gr..^ yerfion , as evidently appears irom the ^erHons which are 
 made from the Hebrew^ as the Majfontes ha^•e gi\cn it us. Thc/^;;;/j rake 
 away all that ambiguity from the text, which it had before. Th-)- who have 
 fiicceeded the Majforites, have fet down the dit^lrcnt manner in uhich thefc 
 points ought to be placed, left any one, under pretence of corredin. them, 
 ihould corrupt the text. And in order to thus, thev tell how many timc6 ccr. ' 
 tarn words whidi are pointed in fuch and ilich a manner, are found in rhe 
 Scripture, and in what places, and in what fenle. xMany of the lews attn 
 bute the MaJJora to Ezra, and the Men of the great fynagcgue, lomc of 
 which were the latter Trophets. Others pretend, that it is the work of the 
 Rabbins, who taught in the famous Academy of Ttbcrias in the fifth cen- 
 tury. But the MajJora is neither the work of any one author, or of any 
 one age, fmce the latter Rabbins have much incrcaied it. Ir is mofl proba- 
 ble, that it began before rhe fcliool of Tihcrtas, in all appearance at the tmic 
 when all the Scribes and Pharifees, ncglecling the lenfe of the law, applied 
 themfelves only to the bark of it. This work, as I have faid, is uleful in it 
 felf, but fome admire it too much, thinking that it is now impollib]c, that 
 any errour, alteration, or corruption fliould ever happen to the ILbre-Jj 
 text. And others carry their contempt of it too fir, aj> it it were an ulc- 
 lefs labour, and more worthy of idle men, than of men who were mailers 
 of any truly valuable qualifications. 
 
 The two keys of the MaJ[ora are the Ken and the Keltb. The firft ^"^ " ' 
 of thefe words ilgnifies to read; the fecond, to ^^rite. Inllead of putting ^l^.^^ 
 Ken in the margin, they for brevity's fake, put ojily the firft letter of 1111^^ 
 Hebre^^ word, which is a Coph i and which is to inform tlie reader, that he 
 muft read the word which is marked in the margin, by that letter, but mull 
 read it with the points which are fet down in the text. The mark of the 
 Ketib is a little circle which refers the reader to the word whicii is in rhe 
 margin, under the Coph. It was the different readings which made the 
 Maffontes make thefe notes j they thought fidelity required of them, not to 
 dillemble this diverHty. And therefore they put in the text the' words 
 
 Tf - which
 
 3H 
 
 ^jin Introdudion to Book IL 
 
 which they found in mofl nianufcnpts, though they fufpe^lcd them; and 
 put the words which they found in fome other manufcripts, in the mar- 
 gin; and when tliey judged that thefe words in the margin made a more 
 natural fenfe, they put a mark to fhew that they were to be read with the 
 ^ointSy which they had put to the words in the text. 
 
 And what miglit Ukewife give occafion to thefe notes, is, that there 
 are fevcral names which the Jews, either out of rehgion, or contempt, 
 dare not pronounce. When they meet with them in the text, inftead of 
 pronouncing them, they pronounce the names which are in the margin, 
 for inftance, whenever they meet witli the name of God Jehovah, inftead 
 of Jehovah they always read Adonaty or Elohim. And for this reafon, 
 they never write it with the faints which are proper to it, but give it the 
 joints of one of thefe two words. So that, when thefe four letters, Jod, 
 He, Vau^ He, come together and make one word, they are always pro- 
 nounced either Adona't, or Elohim. This is the great ineffable name of 
 God, which confifts of four letters. The people were not fufferedto pro- 
 nounce it, the priefts alone had that priviledge, and that only in the temple, 
 when they blefled the people ; and from hence it is, that as this holy name 
 has not been pronounced fmce the deftrudion of the temple, its true pro- 
 nunciation is now loft. For Galatinus in the Sixteenth Century^ was the 
 iirft who thought fit to fay, that it ought to be pronounced Jehovah. Which 
 did not happen without a very particular providence of God, who was plea- 
 fed, that when the Jews loft the temple in which the true God was worfhip- 
 pcd, they fhould at the fame time lole the ufc of the true pronunciation of 
 his auguft name. It happened, I fay, becaufe being no longer, wi-lling to 
 be their God, (for the dcftrudion of the temple was an authentick tcftimo. 
 ny of the divorce which he gave them) he would not leave them the power 
 of fo much as pronouncing his name. This rcfped, which they had for the 
 name of God, or the cuftom of not pronouncing it but in the temple, was 
 a thing very ancient among them; Jofcpkus and other ancient authors 
 fpeak of it, and we have marks of it in the Greek Veriion of the LXX. 
 Keither the name of Jehovah, nor any that comes near it, is once to be 
 found in the whole vcrfion; but in all the places of Scripture where this 
 word is, ihey put in the room of it a Greek word, which fignifies Lcrdy 
 .md anfwers to the name Adonai^ which %nifies the fame thing. 
 
 The Ken and Ketib, being originally owing to the various readings in 
 
 the
 
 Chap. VI. the Holy Scriptures. 02:^ 
 
 the ancient' copies, it is from thence evident, that they cotiLi not have been 
 invented till long after thefc books were written : whole wntcrs couid not 
 be ignorant of the true fcnfe of what they wrote. The readings which 
 are marked by them, are yet found in fcvcral Bibles. And it was an ancicnr- 
 cuftom among the Jews, as appears by the Talmud, to lubditute more pure 
 and modefl words, in the room of fuch as wcrcgrown obiblcte and oblccnc 
 
 And it muft be aUb obfcrvcd, that the jews of Ba'jylou, and thofc o\'^''^'" 
 Taleftine make ufe of copies, which arc ibmewhat different from or.c an-r'^'T^ 
 other. Which difference arofe from the jcaloufy there was between the V.n-'^''' 
 Schojlof Tiberias, and that of Babylon, One of the chief baJmcQes of I^-^^Tr/r 
 thefe Academies, was to corrcd the text of the Scripture with themmoft ^''''" 
 cxadnefs. Rabbi Jacob tlie.fon of Rephthali, therefore generallv called 
 Rabbi Ben Nepthali, wlio taught at Tiberias, made anKdirion of tlie 
 Bible which pafles among the JVeftern]c\\s (as thofe of T'alcfline wue 
 called) for the moft correct And Rabbi BenAfcber made one in the Scl.ool 
 of Babylon, which is efteemed as the bcft and mo/f cxacf by the Eajhrn 
 Jews. The reputation of thefe two Dodors, and the zeal their diiciples 
 had for their glory, was the caufe of this divilion of thefe two famous Edi- 
 tions among the Jews, one of which is called the Eajhrn, and the other 
 the Weftern. There is no one eflcntiai difference between thefe two crpi.s ; 
 what there is, is about fome /^/>//j and accents-, and the dilputcs therefore 
 between the partizans of thefe two Editions, arc nothing but a i^rammar' 
 war. 
 
 We come now to fpeak of >i\^zCabala. This word properly il'^nirtci re- '^^ ^a- 
 ception, and therefore the Majfora and Cabala are two relative rcnrs, one ^ '"* 
 of which fignifies what is delivered, and the other what is received-, lb that 
 the Maffora and Cabala arc the fame thing in different refpecls; but accord- 
 ing to the ufc the Jews make of them, there is a great deal of difrerencc be- 
 tween them^ For the Mnfjora with them, is a criticitin upon riie letter 
 of the Scripture, upon the number of vcries, words, letters, and fouits, 
 founded upon the tradition of the Ancients: but the Cabala, is the know- 
 ledge of the different myfteries which are contained under the Jireral fenlc 
 of the Scripture, and which as the Jews pretend, the Elders of Jfracl ic. 
 ccivcd from Mofes. This dodrine which Mofts delivered 'Viva 'voce, and 
 which [fay they] was received from handtohand^ and fo conveyed down 
 
 » See Du PinV Uijlory of the Ca?iorh <Scc. B. i. ch 4. § 6. 
 
 to
 
 Q26 An Introdudion to Book II. 
 
 to the prefent time, is what the Jews call the Oral law^ and is refpcded b/ 
 them ns much as the JVritteyi law. And it is certain that the Scripture is 
 allcf^orical. St. Tatil^ afllircs us, that whatever happened to thejews, w^as 
 a frnirc' of other things, which all related to Jesus Christ, and his 
 Chuixh. We find abundance of pailagesof the Old Teflament explained 
 in this manner in the Ne'ji;: and there are in the Chaldee Taraphrafes^ 
 and other works of the Rabbins, a great many places which thejews ex- 
 plain of the H^JJiahy though they are to be underftood m the literal fcnfe 
 »of fome other pcrfon, whom the facred writers had alfo in view. So that, 
 this fort of Cabala might come from Mofes and the Prophets, who taught 
 by word of mouth as well as by writing, that Jesus Christ was the 
 fnlnefs of the law, and that every thing which pafTed among them, was 
 a type of him. 
 
 But the Cabala at prefent in ufe among thejews, is very different from 
 this. It fecks for myfleries, not in the events and things which the Scripture 
 relates, but in the letters, the points, and the manner in which it is written. 
 They, like Chymirts, wrap up thefe pretended myfteries in extraordinary 
 and unintelligible words, in order to conceal the abfurdicy and extravagance 
 of them ; and it is wholly owing to the favour of this obfcurity, that this 
 trifling fcicnce is not only eftabliihed, but credited. This Cabala was the 
 work only of the latter Rabbins; a novelty which thejews gave into, and 
 Xome Chriftians alfo have fufFered thcmfelves to be furprizcd into it. It is a 
 lamentable thing to fee, in what manner fome Dodors of the Cabala fport 
 with the words of Scripture, and pretend out of a combination of letters 
 by Ihortening, lengthening, and taking the numeral letters from words, to 
 build whatever they pleafe upon thenij to find myfteries and hidden truths 
 in them 3 and even the means, (lo great is their extravagance) of making 
 themfcivcs familiar with the Angels in heaven. 
 
 The Cabaiiftical Jews divide the Cabala into three forts. By thcfirjly 
 they pretend to (liew, that two different words may be taken for one ano- 
 ther, when their letters arithmetically confidered, produce the fame num- 
 ber. Thus, fay they, thefe two words Tzemach which fignifies the Eaft, 
 and Men:ihem which fignifics a Comforter, are the fame thing, becaufe 
 their letters make the fame number: from whence they conclude, that as 
 die latter is one of the names of the Mejjiah, fo is the former too, becaufc 
 
 » I Cor. X. II. 
 
 of
 
 Chap, VI. the Holy Scriptures. 027 
 
 of this conformity in number, which tlicfc letters produce. Thcv cVil 
 this part of the Cabala, (jcmity 5 a word, w hicli ns the jews thcmlchcs 
 agree, is taken from the Greek, and is a corruption of Cnomcry. Another 
 foit of Cabala, they call Notur-con, which con-cs from tl^ Lntin word 
 Not£, Roles. This Second ioit confifts in tnci..!vini^ awordof the Scri- 
 pture, and making every letter of it an initial to fome c.rlycr word, n- ' "> 
 making them into as many words as there ar^ letters in this woi.i. 
 inftance, in the word Berefihith, which is the firft word of the book 
 nefis, they have found. In the beginning God fan- that the lfrucli:csr;c,i- 
 'ved the La-ji\ The third fort of Ca'mla is called Temira. It ks a rc- 
 verfing the letters of a word, and a fort of K^nagram, out of which they 
 draw a different fenfe. Sometimes they take one letter of the alphabet for 
 another, according to a method which they have made for them felvcs, and 
 call i^tbac. Thcfe inftances are enough to fhew the extravagance of th^ (c 
 vifions j a famous Rabbin had reafon to compare the Cabalills to Owls, w ho 
 can fee nothing at noon-day, but fee well at night 5 for thefe Dodors dont 
 perceive the fenfe of the letter which is very clear, but they can difcover 
 myfteries, which are the greateft obfcurities in the world. 
 
 Not but that they fometimcs ftumble upon a happy conieclure in this 
 fort of combinations ; and the Holy Fathers, wc lee, often fought for my- 
 fteries in numbers. It is long fincc it was cuftomary to m.ikc one word of 
 the initial letters of fevcral others 5 as for inftance, that of Maccabees, of 
 which we have fpoken in the firfl part of this work^ : and St. t^'lujlin finds 
 in the wo^di^d.^.m, the initial letters of four Gr.ek wor.i.s, which llgnny 
 the four quarters of the world. 
 
 And befides this fpeculativc Cabala^ there is likewife a practical one^ 
 which approaches very near to magick. h conlilts in convciling with Spi- 
 rits, in doing fuper-natural things, in healing dileafes, and in driving away 
 devils, or at leafl in making it believed, that you can do all thefe things, by 
 reverfing certain words of Scripture, or by fecrets drawn from thence, A 
 Rabbin named Nachman, boafls that he had himfelf launched a Hiip, 
 which the crew could not flir, and that by virtue of the name ot God, 
 which he wrote in a piece of paper. And the ]ews arc wicked enough 10 
 fay, that it was by this name, that J esus Christ did all tl\e miracles,, 
 which the Evangclids report of liim ? that he found this name in the tcn.plc, 
 
 fSee p. 40.
 
 /J 2 8 ^/^ Introdudion /(? BookIL 
 
 and having cut a hole in his foot, hid it there; and that it was from hence, 
 that he drew the power of working the miracles which he did. But if this 
 name had fo extraordinaiy a virtue, why did not the Jewifii pricfts, (who 
 could not have been ignorant of the true pronunciation of this adorabk 
 name whilft the temple fubfifted) do the fame miracles which Jesus 
 Christ did? 
 
 CHAP. VII. 
 
 Of the ancient Greek verfiom of the Scnptme^ ivhkh were 
 made from the Hebrew -^ particularly of that of the LXX. 
 -vuh'ich is the mofl famous of them. 
 
 Formerly God was known only mjudeay it was only to the defcen* 
 dants of t^braham, IfaaCy and Jacoby that he made known his 
 name : and as then they were the only people whom he entrufted with his 
 oracles, the facred books were then written only in Hebrew, A language 
 which was the mother-tongue of the Patriarchs and of thejcwifh nation 5 
 and the impoflibility of not only underftanding the fenfes of thefe divine 
 books, but even of reading them as they ought to be read, without a partt- 
 jcular inflrudion, was very fuitable to God's defign of concealing the know- 
 ledge of his myfterics from other people, even though the book which con- 
 tained them had fallen into their hands. But when the time which he had 
 appointed for the making himfelf known and worfhipped by all the earth, 
 approached, he ptermitted his word to pafs unto the Gentiles, by means of 
 the verfions which were made of it into languages which fpread farther, 
 and were more eafy to be underftood, than the Hebrew 5 that the Jews who 
 had an implacable hatred for all other nations, might not be able ro conceal 
 the truth from them. And this is what we learn from St. i^uftin^y who 
 fpcaking of the Greek verfion of the LXX. obfervcs, that it was by apar- 
 ic'tcidar providence of God that it happened ^ that as motives of religion 
 vr hatred hindered the Jews from commuritcating their books to other na' 
 t'lons, the authority of King Ptolemy, whom God made inftrumental to 
 the accomplijhing of his def^ns^ made them pafs long before into the hands 
 
 *De Do^rina Chrijliana, lib. 2. (h, ij.
 
 Chap. Vfl. the Holy Scriptures; 029 
 
 of t ho fe people, who were one day to beliez'e in him, through the grace of 
 the Saviour of the world. 
 
 There were two things which made the Greek language at that time 
 ahiioft luiivcrfal. The firft was the conquers of Alexander the Creat, a 
 Grecian by nation, at firft king of Macedon, and afterwards king of the 
 greateft part of the world. His vaft empire though divided after his death, 
 did yet fubfift a great while. His oihcers divided it among thcmfeives, and 
 reigned in different countries. So that the Greeks Hill continued to reisn in 
 the world 5 the Selenctda in Syria, and the 'Ftolmics in Ev'l't. And by 
 this means the Greek language became known, and in ufe, botii in "fudca 
 and Egypt. And the other caufe of the extent of this langungc, was the 
 high reputation the Greeks had acquired for learning and wifdom, which 
 made them alfo defirous of knowing their language, who were not lubjcd 
 to their dominion. This then was the language which God made ule of, to 
 give the Gentiles the firft knowledge of the Mejjiah. The Gret k wrfion of 
 the Old Teftament prepared the way for the Gofpel. The Gentiles read in 
 thefe books, the prophecies which the Apoftlcs flicwed had been accompli- 
 shed in Jesus Christ, and found that the obftinate incredulity of rlic 
 Jews had been foretold in them. They could neither liifpcd the fidelity of 
 the Apoftles, becaufe this verfion had not been made by ther.i \ nor acculc 
 the Jews of having altered thefe books, becaufe as they were, they condemn- 
 ed them. Befides the time in which it was made, gave it a prodigious deal of 
 weight 5 becaufe it having appeared before the birth of Jesus Christ, 
 neither Pagans nor Jews could fay, that the ancient prophecies therein had 
 been adapted to the circumftances of his life. 
 
 Whoever were the authors of the Greek verfion, which bears ihcTifYScp- 
 name of the Septiiagtnt, and of which Fhdo and Jofphus have laid lo^^-^ii'i^^- 
 much, no one doubts but that it was made long before the time of ] rsrs 
 Christ: and it is of great authority^. Several paflages of the Old Te- 
 flament, which are quoted in the Kcw, are taken from thence. All the 
 ancient vcrfions which were publickly read in the different churches of rlie 
 world, the ^ylrabick, the Ethiopick, the Kylrmenian, the Gothick, the 11- 
 lyrica'ri, and the ancient Latin which was in ufe before St. Jero7ne's time, 
 were made fro .11 it; and in fliort, every one of them, except the cVyr/^/r, were 
 
 » See Du PinV Hipory of' the Canov, 6vC. B. i. ch. 6. §. 7. 
 
 V V nude
 
 Qr»o An Introdudioii to Book IL 
 
 made from that of the LXX. and to this day the Greek Church, and the 
 churches of the Eajt, have no other. This is that vcrfion which the fa- 
 thers and dodors of the church have explained, and commented upon. 
 This is that vcrfion from which they drew their decifions in matters of faith, 
 and their precepts of morahty. It was by this, that they confuted herefies^ 
 and both general and particular councils explained themfelvcs. So that, 
 whoever the authors of it were, its authority is great ; and that upon this 
 account only, if no other, that it was made at a time when the Hebrew 
 was a living language, and conlequently more eafy to be undcrftood than it is 
 now, when it is almoll impolTible to come at the true underftanding of it, 
 otherwife than by the alllftance of the ancient verfions. And this makes it 
 neceflary, that 1 fliould here relate the hiftory of this vcrfion. 
 rhehtjfo- We find this hiftory in a book, the author of which calls himfelf 
 ^y °l ^''' i^rifteas. It is certain, the book is very ancient, and to fay that he fays no- 
 /leLXX. thing of feveral circumftances of this famous hiftory, as for inftance, of the 
 cells in which thefeLXX. Interpreters were fliut up, (who neverthelefs, accord- 
 in^ to Jujitn Martyr all wrote the fame thing) is not fufficient to deftroy 
 it. This miracle indeed might perhaps have been believed and even pub- 
 liOied upon too flight grounds, and without the firft author of this hiftory 's 
 having faid any thing of it. But whether this book, ancient as it is, be fup. 
 pofititious, is another queftion. There are learned men who think it to be a 
 romance invented by fome Alexandrian Jew, in order to raife the reputation 
 of a vcrfion which his fellow-citizens had made. But whatever this hiftory 
 .be, Jofepkus, Th'tlo, and all the ancients believed it, and told it, in the fame 
 manner, as K^rifteas or the author of the book which bears his name, does j 
 
 and that is thus. 
 
 King Ttolemy Vhiladelphus having by the advice of T>emetrms Vha- 
 hreus caufed a magnificent library to be built at ^yllexandria, and given him 
 the diredion of it •■, this philofopher fpoke to him of the facred books of the 
 JcwS;as of a work which would do honour to his library. And this prince there- 
 fore refolvcd to have them, and to caufe them to be tranflated into his own 
 language. He fcnt embafladors to Eleazer the high-prieft of the Jews, 
 and loaded them with rich prefents for the temple. Their inftrudions were 
 to defire him to give the king a copy of the facred books, and to fend him 
 fome perfons of diftinclion and learning,who might tranflate them into Gr^^^. 
 i^rijieas who was one of the greatcft men of the kingdom, was of this 
 
 cm-
 
 Chap. VII. tie Holy Scriptures. ^<2 j 
 
 embafly, and E'eazer who received him with honour, was, according to 
 Jofephus, the Ton of 0?nas the fir ft ^ the brother of Sjtwn the '/w/, who 
 is mentioned in Err/f/^^/Z/V/zj, and grand fon to y^^^/zj-, who went to meet 
 Ky^'exander, and made him lb favourable to the [ews. 
 
 The hi^h-prieft confuited with his council about the petition of Ttolemy^ 
 and afterwards chofe fix men out of every tribe, which make 72 in ail, 
 gave them a copy written in letters of gold, and its skins very artfully 
 faHened together, and lent them into Eg-^pt. Ihe king received them fa- 
 vourably, and fhewed a great deal of refpecl for the divine books j and alter 
 having entertained them for Ibme days with great magnificence, he thought 
 there was no place more proper for doing the work he had undertaken, than 
 the Ifle of Tharos, which was but feven furlongs diftant from iylLxan- 
 dria. He took care to furnifh them with every thing that was neccllary, 
 fo that in the fpace of 72 days, they finiflied their veifion. 'Demetrius 
 had it read publickly in the prefcnce of the priefl's, great men, and all the 
 Jews, who were then very numerous at r^/cAv/Wr/^, and itwasuniverfally 
 applauded J they cried out with one voice, that the tranflation was jull and 
 faithful; and in order to render it not only authentick, but unalterable too, 
 they made imprecations againft thofe who fliould have the raHinefs to make 
 any alteration in it. The king who caufcd it to be read to him, admired 
 the wifdom of Mofis, and before he fhiir ir up in his library, permitted 
 the Jews to take feveral copies of it. And then, he fent back the depu- 
 ties, after having made them Ibmc rich prefents. The moft magnificent of 
 which, was that of fix-fcore thoufand Jewifli captives, whole ranib.n he 
 paid, and gave them liberty to return into Jndca. After which lie dc- 
 pofited both the original //^^r(?x', and this Gni'/C' vcrfion in his library. 
 
 Thjilo^nKo relates this ftory, which he pretends happened unJer Pto- 
 lemyThiladelphuSy the third king of Egypt after Alexander. And he Ipeaks 
 of the queftions which this king put to the deputies, and of the anfw ers 
 they made him. He fays, that when they made the verfion, they "Jiere m- 
 fpiredy fo that they all'-jirote the fame thing as jf it had been invifi h di- 
 ctated to them. The Ifte of Tharos, as he goes on a few lines lo\\'er, ts 
 thereby become very famous. Not only theJe-Jc;Sy but many others go tU- 
 ther to fee the place where this verfion was made, and to ttank Gcd fr Co 
 rich a pre fent {to the world.'] After having prayed and given t hanks y iht y 
 
 »Xi^. 1. of The life of Mofes. 
 
 VV 2 ;.. ;
 
 3 3^ ^An Introdu6lion U Book IL 
 
 fitch tents upon the fea-Jkore^ izhere they fit do^mn upon the [and ^ e yoy 
 tiemfh eSy regale with their friends and dome flicks, and this country 
 place appears more delicious to them than palaces tkemf elves. 
 
 JoftpLiis^ in his ^nt/qtiities copies ArifteaSy and refers the reader to his 
 book. He is very long in defcribing the prefcnts which Ptolemy Tent to the 
 temple i and every thing he has extracted from this book pro\ es, that he 
 l^h h). had the fame book which we now have. But neverthelefs, this does not hin- 
 '^(ieae:"' ^^^ ^01^1^* f^o^^ treating of this hiftory as a romance, (as has been already ob. 
 fervcd,) which the Jews of Alexandria invented, in order to give weight 
 to the Greek verfion which they had made ufe of. 
 
 I H A V E fhewn in my Treatife of the Taj] over, that the Jews of Alex- 
 andria had made a fort of Schifm, by having contrary to the prohibition of 
 the law, built a temple in Egypt for their own convenience 5 though at 
 the fame time without contending that the temple of Jerufalem was not 
 the moft holy j but only believing that they might offer facrifice in this which 
 they had built. The little commerce they therefore had with the other 
 Jews, made them forget their Hebrew^ fo that they no longer fpake it, nor 
 underftood it. So that there was a necefllty for their having the facred books 
 tranflatcd into Greeks which was the language fpoken at Akxandria. And 
 their defire of reading the Greek Verfion which they had made authentick, 
 might, its faid, have caufed them to invent this hiftory, which they after- 
 wards enriched. For in the time ot Jufiin Martyr, they fhewed the cells, 
 in which, faid they, every interpreter was fhut up by himfelf 5 h\xt Arifleas 
 fays nothing at all of them. And what is certain,is only this, that the authors of 
 this verfion,whoever they were, have fpoken as if they had been at Alexan- 
 dria. One proof of which is, the account they give of weights and mo- 
 ney. Thus for inftance, becaufe the drachma of that city was worth two 
 of Talefiine, therefore the piece of money, which by Jofephus and the 
 Evngelifts is called tetradrachma, is by them called didrachma. They 
 make the fix Patriarchs who lived before the flood, an hundred years older 
 than the Kl bre-ju makes them, before they began to have children, and take 
 from them an hundred years afterwards ; which makes their chronology cx- 
 treamly different from that of the original Hebrew ; and this makes fome 
 learned men conjedure, that the Jews of Alexandria were willing to ac- 
 commodate the books of Mofes to the annals of the Egyptians, which 
 
 * Lib, 12. C.2. 
 
 made
 
 Chap. VIL the Holy Scriptures. 005 
 
 made the world older than Mofes had made it in dnjis. Sr. J. m>te fpcaks 
 of this vcrfion with a great deal of freedom. He fays, the church only 
 made ufe of it in her infancy, becaufe there was none of greater authoritv, 
 and perhaps it was the only one in being, when the church was firft found- 
 ed ; and that therefore, the Apoftlcs finding themfelves obliged to quote the 
 palTages they took out of the Old Teftammt m Creek, made ufe of this 
 verfion, when they found it not contrary to the Hebrc-ju. 
 
 I DoNT pretend to determine fo intricate a qucflion^ ; but it mufl be 
 granted, that in fpight of the ftrange hatred of the Heure-ji'-Jc-^s to 
 this verfion, (which went fo far as to eftablifli an annual faff, to tcAity 
 their grief at the publication of this work, which faft is marked w tiicir 
 Calendar) yet it was honour'd and efteemd by all the world. \\\\qv\ the 
 Hebrew language had ceafed to be the vulgar tongue, the vcrfion of xVtc 
 LXX. was read in the fynagogues, even in Jtidea it felf It is true, this 
 was not univerfally doncj there was a fort of divifion anionic the Jews a- 
 bout it J fome were for having the Scriptures read only in Hcbrc-j.-, and 
 were therefore called Hebrews, o^ Hebraizers -^ whilft others read it in Creek, 
 and were called Helienifls-, that is, Greeks^ or Crecizers. And as the 
 number of the latter was greater than that of t\\Q Hebrew- J li:,s^ and the 
 Apoftles preached moft frequently to them ; it is therefore not to be won- 
 dered at, as St. Jerome infinuates, that the paflages of the Old Teftament 
 which are quoted in the New, are fomctimes borrowed from thence. But 
 after all, it was vifibly an ad of divine providence, that this verfion pre- 
 ceded the publication of the Gofpel 5 and it has been authorized by the 
 ufe the Apofties themfelves did, and the whole Church ftili does, make 
 of it. 
 
 And this obliges me, In fupport of it, to anfwer fome objedions which oh]cR:om 
 are made againft the hiftory of Arifteas, The firft is, that T>ei/ietr:us TLa- 'I'jf/iL^ 
 lereus could not have advifed Ttolemy to caufe the lacred books of the Jews ry of Ari- 
 to be tranflated, becaufe this Prince had put him to death in the beginning ^^"^• 
 of his reign, as is related by Hermippas in 'Diogenes Laertius. But to the 
 authority of Hermippas is oppofed that of Arijlobiilns a Jew and Peripa- 
 tetick, who in Eufebms addreflcs himfclf to Ttoltrny Thilomctor thusj 
 
 *The reader iv'iU find thi^ quejiion concerning the authentichicfs of this pretended h'lfioryjuVyfiatcd, 
 Prid. Connexion,/). 2. B, I. and its fahuhufwfi largely proved , wHody de Bibliorum textibusori- 
 ginalibus, 6cc. 
 
 Our
 
 r.qA jin Introdudion to Book 11. 
 
 Our Liiv zv.^f tranjlated into Greek, under the reign of your uncle Phila- 
 dclphus, by the advice and care of Demetrius Phalercus. 
 
 The iecond objcaion is, that they could not have chofen fix deputies 
 out of every tribe, bccauic after the diiperfion of the Jews, the tribes of 
 Juddb and Benjamin only remained. To which it is anfwcred, that at the 
 time of the tranfportation, all the tribes were not fo abfolutely deftroyed, 
 but that there yet remained fome families of them, and feveral of them re- 
 turned hom Babylon with the whole tribe of Judah\ whence it is that 
 St. Luke^ fays, that Anna the Trophetefs was of the tribe of Afer, 
 
 Lastly, it is oblerved, that the mole cdiWzd Hept aft adnm, by which 
 Kylrifteas lays the Ifte of Tharos was joined to Alexandria^ was accord- 
 ing to Ammiantu Marcdlinns, the work of Cleopatra, who is well known 
 to have lived long after "Ptolemy. But this difficulty is not folidly founded. 
 Cefir^ fays clearly, that it was the work of the ancient kings -^ for fo the 
 paflagc ought to be read, and not of the ancient regions. Perhaps Ammi- 
 amis Marcellinus imputes it to CL opatra, becaufe that princefs repaired it. 
 tnether S o AiE Fathers fay that there is another verfion prior to that of the LXX. 
 thLyiX.u^^ ^-l^^y bring no proofs of it. Whether the LXX. tranflated the whole 
 Z'^IlT Bible, or only the 'Pentateuch, is a queftion not fo eafy to be determined "". 
 o:d Te- ]^ feems, that the few days which they employed in making their tranflation, 
 could not be fiifficient for tranflating more than the five books of Mofes. 
 How could they have written fo large a volume, as all the Scriptures make, 
 in fo fhort a time ? To which St. Jerome ad ds, that Jofephus and Arifteas 
 who were the firft authors of the hiftory of this verfion, never fpeak but of 
 the law, and that when they fpeak of the law fingly, they are to be under- 
 (lood only of the Pentateuch. However, this is denied by others, who 
 fay that if they had divided all the Scriptures among them, they might 
 have tranflated the whole in two months and a half. But Jofpkus^ de- 
 termines the queftion, for he clearly fays that the LXX. tranflated only the 
 books of Mofes. And if fo, they muft have been other Interpreters,who tran- 
 flated the reft: of the Scripture. And what is certain is only this, that the whole 
 verfion was made before the time of J e s u s C h R i s t. Though Arifteas 
 fays, that there were Seventy ?-^'(? Interpreters, yet it is generally called the 
 veriion of the Seventy, for the fake of a round number. 
 
 »ii. 36. ^T>e Bella Civ. l:b. 3. ^SeeD\x PinV Hijiory of the Canon-, &c. B. i. ch. 6. 
 
 But
 
 ."ytuics. 
 
 Chap VI IL the Holy Scriptures. q:>; 
 
 But bcfides this vcrfion of the LXX. \vc learn from St. Athanafms, that ^'•^'^ 
 fincc the birth of J e sus Christ, Aqnila, who was born at Smope, a city ?/r^t;..r 
 of TontuSy made a new Greek verfion of the Diblc\ He was oriLiinally a '^'""ri- 
 Gentile, afterwards a Chri/fian, and died a Jes:. And after him Syimnachus of 
 Samaria made a fccond j but he was no more fteady in his religion than Aqtii- 
 la ; he palled from Judailm to the faith, and afterwards fell into the herefy of 
 the Ebionites. He lived under the Emperour Severtis. And Thcodotion who 
 was as inconMent in the affairs of religion as the other two, having been firft 
 a Tagan^ then a Qatholkk, then an Ebionite, and at lad a^^ x* ; this Tieodo- 
 tion, I fay, made a third Verfion. And bcfidcs thefe, Origeyi found two 
 others at Jericho^ , concealed and hid under fomc vcfleJs; which happened 
 under the empire of Caracalla. He publiflied them under the names of a 
 ffth and T^y/^ verfion 3 of which we fhall Ipeak hereafter, when we come 
 to fpeak of the famous edition of the Scripture which Origen made. 
 
 » VuhUpfd A. D. 2 1 8. See Prid. Conn. P. ii. B. i. under the Tear 277. ^Ove '■j:.vfouiid 
 
 <7? Jericho, undone at Nicopolis, a city near Adlium in Epirus. The former In tke reipi of Alex- 
 ander Severus, the latter in the reign of Caracalla. Prid. Conn. Ibid. 
 
 
 CHAP. VIII. 
 
 Of the ancient Latin verfions of, the Bible \ part'ictilarl'y of the 
 
 Vulgate, 
 
 THE language of princes generally becomes in time the common tt^yEv- 
 language of their fubjedls. The conqueds of Alexander made the '""^ "/ ^'•"*' 
 Greek tongue univerlhl 5 and by the fame means, the Latin tongue extend- yo^nuc. 
 cd it felf with the Roman empire, all over the world. There was Icarce a 
 nation in the world, where by the help of this language, yon might liot 
 make your felf underflood. And perhaps this was the rcafon wliy Jesus 
 Christ, who was born among the jews, but was pleafed to die upon 
 the crofs, for the falvation of all mankind, fuffercd his title to be written 
 in Hebrew^ Greek, 2.ndi Latin. All the authoisof the books of the AV:.:' 
 Tejtamentj have ncverthelefs written in Greek 3 (St. Matthe'-jj alone wrote 
 
 liis
 
 r.o5 1^// Introdu6lion ?(9 BookIL 
 
 his Gofpel in Hebrew : ) which was, bccaufe the Greek language was moft in 
 u(c at that time, becaufe it was the mofl: ancient, and becaufc its pohtencfs had 
 made it the language of the learned. So that, it was well known, almoft 
 all over the world. At I^ome it felf it was familiarly fpoken 5 and was in 
 ufe among the ancient Gauls. Neverthclefs, the Latm Church could not 
 be without a verfion of the Old and New Teftament into its own lan- 
 guage. This firft Latin verfion was made from the Gr'^ek ; the Hebrews 
 thenifelves had at that time fcarce any knowledge at all of the Hebrew 
 tongue, and perhaps read the Bible in Hebrew no where but in Jud^a, 
 and fome places of the Eajl. 
 
 I T is not known who was the Author of the firft Latin Verfion of 
 the Scriptures. And St. Atijlin'^ tells us, that there foon appeared a great 
 number of them. We know them who tranjlated the Scriptures into 
 Greek, fays he, and the number of them is not great -, but the number of 
 the Latin tranjlators is infinite. When the faith came to be cjlajlified, 
 the firfl man who found aGtzck copy^ notwithjlanding the little knowledge 
 ke had of the two languages, boldly undertook a tranflat'ton of it. But never- 
 thclefs, there was one among this multitude of verfions, which the fame 
 noe Ir> St. Atiflin calls Italick, becaufe it was ufed by the Chriftians in Italy 5 and 
 p^^^'^^' it retains that name to this very day. This Italick Verfion is an ancient 
 Latin tranflation of the Gr^f^^ Verfion. St. Jerome calls it the Vugan, 
 and St. Auftin fays of it, The Italick verfion is preferable to all other ver. 
 fionSj becaufe it is both more faithful, and more clear. It is pretended that 
 St. Jerome, when he was young, revifcd it, or at leaft a part of it, by that 
 of the LXX. becaufe this father tells St. Auftin in one of his letters, that 
 he had tranflated the Bible, after having corrected it from Greek into La- 
 tin, for the ufe of the Latins. But however that be, it is certain that this 
 father having afterwards learned Hebrew under different mafters, and fpa- 
 St.]it- red no pains to make himfclf maftcrof it, undertook znt^^ Latin Tran- 
 flation of the Scriptures from the Llebrew-, which no body had undertaken 
 before him. His motives to this undertaking he himfelf declares; If we 
 had, fays he, the Verfion of the "LY^X. in its pmrity, and a^s it came out of 
 their hands, it would be in vain for you^ Chromatins, to attempt to engage 
 me to tnake a Latin one jrom the Hebrew. It would then be my duty to re~ 
 fpeB, and by my filence give my approbation to a work which has been uni- 
 
 ?.DeDodtrinaChriftiaoa, Iih.'ii c.z, andi'^. 
 
 verfally 
 
 xovats 
 
 Verfion.
 
 Chap. VIII. the Holy Scriptures. 037 
 
 V erf ally receive d^ and has contributed fo 'very much to the ejlabiifirnent of 
 the faith. But the verfion of the LXX. has been fo altered, and e-jcn f& 
 corrupted^ by having fpn ad abroad into fo maiiy places, that yen may VisJl 
 think I have a right either of judging vi'hat copies are ynojl correci, or of 
 making an entire nevu verfion. He had corrected that of the Ke-jj Tcf .la- 
 ment at Rome, by the command of pope T)amafns. Andaftcr the death ^'"^''^'» 
 of this pope, whom he furvived thirty years, lie returned into a monaftcrypaai *Eu- 
 at Bethlehem, where he Uved five years, and having there found a maflcr of j^°^"^^ ""^ 
 the Hebre'iD tongue, under whom he thoroughly fludied that language, hcmach. 
 undertook his tranflation. He tranllated all the books which are in the 
 Je-juifj canon, and added Judith and Toi.it to them ; but he did nor touch 
 the books of JVifdom, Ecclefiajlicus, Macciibces, Bariuh, oxthe Additt^ 
 ons to EJiher and "Daniel-, becaufc none of thele books were written ni 
 Hebrew. 
 
 This verfion of St. Jerome was much clearer than the Crfiryt Verfion; 
 that is, he had interpreted the origuial Hcurcu more pcrfpicuoufly than 
 had been done by the LXX. whofc verfion had been tranflnted into Latni 
 by othcf interpreters, who confequently had not conlulted the Hebreiu 
 text: and St. Jerome himfelf, in hisTreJace totheTintatiUchj gives the 
 reafons why his verfion might be more confpicuous than that of the LXX. 
 Thefe interpreters, fays he, did their vi'ork before the coming of Jesus 
 Christ, and con 'd not therefore but exprefs eqiuvocallv, '■jjhat they could 
 not comprehend fuily. IVe ixjho have laboured after his death and re fur - 
 reBion, have rather vcritten an hifory, than prophecies. Men relate 
 things which they have fe en very differently from what they do thofe things, 
 which they have 071 ly underflood 5 and the better and clearer our ideas are, 
 the more intelligible will our wrif/?igs be. 
 
 This work of St. Jerome was admired by fomc, and criticized on by 
 others. It was thought rafli in him, to make a new tranllation of the Scri- 
 pture i and he was charged with having injured that oi. the LXX. But he 
 flood his ground both againfl: murmuresand calumny. It coft him mar.y 
 apologies, wherein he defends liimlclfj efpecially againll the charge of li.i- 
 ving had a defign to oblcure or condemn the verfion of the LXX. by ins 
 own. And he urged to little purpole, that the Jews themlelves found Ins 
 verfion to be entirely agreeable to the original: this did not appeafe his 
 enemies. St. Aujlin himfelf, though they were friends, and con\erfed by 
 
 X X letter,
 
 338 
 
 An Introduclion to Book II. 
 
 letter, nckiiowlcdgcd to him, that he would not fuffer his vcriion to be 
 read in his church, bccaufe this novelty which feemcd injurious to thcau»- 
 thority of the Septuaginty had given great offence, and caufed great trou- 
 ble among the people, whofe cars and hearts had been accuftomed to, and. 
 as it were tilled with the ancient vcrfion ; which bcfides had been autho- 
 rized by theApoftles. 
 
 After the death of St. Jerome^ his new verfion fpread it felf infen- 
 fibly. They made ufe of that, and the ancient Italick, indifferently. 
 Pope Gregory fays, that the church of Rome read both ; and that he, ac- 
 cording to her example, quoted either, as it bcft fuited his purpofe. But at 
 Jafl, that of Su Jerome prevailed over the ancient Vulgate, not by any ec- 
 clefiaftical decree, but infenfibly by ufe and cuflom. Hugo de S Victor 
 fays pofitively, that the Latin Church declared it authcntick j but he does 
 not relate any decifion that was made upon it, or give any account of ei- 
 ther time, or place, when it had been done. 
 *rhe Val- Nevertheless the Vulgate which we have at prefent, and which 
 ^^^^' the Council of Trent has declared authcntick, is not the pure verfion of 
 St. Jerome, It has in it a great deal of the ancient Italick i but it cannot yet 
 be difcovered, by whom, or at what time this mixture was made. Some 
 think that St. Jerome has no part in the prefent Vulgate 5 and it is true, that 
 the Tfalms in it are not his. The verfion he made of tkem, which is in 
 his works, is very different from that of the Vu gate-, his was made from 
 the Hebre^jJ, that of the Vulgate from the Greek. The Tfalms were dai- 
 ly fung in the church by the people ; and they having gotten them by 
 heart, new ones could not be fubflituted in the room of the old, without a 
 great deal of trouble; and this is the reafon why St. Jerome's verfion of 
 them was not made ufe of. Nor were any of thofe books tranflated by 
 him which are not in Hebrew ; and therefore the verfion we have of them, 
 is certainly not his. But as for all the reft of the books of the prefent Vul- 
 gate, \;c need only compare them with the pure verfion which he made of 
 them, and makes a part of his works, and we fhall find almoft an exad 
 agreement between them. The Vulgate comes nearer to the Hebrew, and 
 and is more pcrfpicuous than the Septuagint, And we alfo find in the pre- 
 fent Vulgate, the additions which he faid he had made to his verfion, of 
 feme paffagcs of the Hebrew text, which were wanting in the ancient 
 verfion. But they are not all in it j as might be (hewn from feverai in- 
 
 ftajiceS;,
 
 Chap. Vlll. the Holy bcnptures. oop 
 
 '•■ftances which might be drawn out of hisCofnmnitarics, Wliich proves, 
 as I have faid, that the prcfcnt Viilgate conllfts partly of the old Italak 
 verfion, and partly of St. Jeromes. This mixture was a fort of expedient 
 to reunite the minds which had been divided about this matter, and to re- 
 concile the refped the people had for the Old verfion, with the eftccm 
 which the learned had for that of this great father. This is the opinion 
 of the cardinals Baroniiis and B e liar mine \ and Clemens tie Eighth, u\ 
 the 'Preface which he put at the beginning of the Bible, poiitivcly lays j that 
 this Latin edition of the Bible '■ji'hich ke publijhed, ^j;as made from the 
 tranjlattcn yr corre6iwn of St. Jerome, in "juhich "jl ere retained maw things 
 out of that ancient verfion iziich St. Jerome calls the Common, cr the 
 Vul^^Li: tranjiationy St. Auftin the Italick, andjxpd Gregory z/?^ Old. 
 
 But without any further enquiries after the author of the Vulgate, it is 
 Sufficient that we know, that the Council of Treyit has declared it atith.n- 
 ticL It calls it the Old, but with relation only to that multitude of new 
 verfions, wiiich then appeared every day : For we have Teen that in the 
 time of pope Cregory it was called the New-, and the Old then was the 
 Italick. Now the council commands, that this verfion, (which w as then 
 looked on as the Old,') having been in itfe in the church for fo manv agcs, 
 Jhall be recived as authentick, in the publick lecl tires, tn dif;ut-s, in 
 fermons, and in expofitions \ and that no one have the boldnefs to rtjt6f ity 
 tmd r any pretence whatfoever^. 
 
 However, it may not be amifs to explain here, what we are to undcr- 
 ftand by this decifion of the council^'. The originals of the facrcd books 
 are in themfelves authentick, bccaufe they were dictated by the Holy 
 Ghostj and the copies of thefe originals are no farther authe?i.'/ck, than 
 as they are agreeable to them. And in what fenfe then, did the council 
 declare the Vulgate authentick ? was it preferred by them to the oriL,inals? 
 The fathers, fays Bellarmine^, fpeaking of the Council of Trent, m ke 
 no mention of the originals in this canon -, they only chofe out aniovg the 
 Latin verfions, that isjhich they judged to be the mojl fafe. And this 
 judgment might well be made of it, after its ufe for (evcral ages had (hewn, 
 that there was nothing ni this verfion, that was contrary either to faith, or 
 morality. But a thing likewife becomes aiithe7itick, when the ufe of it has 
 
 » Sejf. 4. Can. 2. ^ See Du PinV EiJJory of theCanovy dec. B. i. ch. vii. § 3. -De vcr- 
 
 bo Dei Scrip. /. 2. cap. x. 
 
 X X 2 autho-
 
 \^n Introduction to Book IL 
 
 authorized itj that is, when they who have authority to command it, will 
 have it uled in pubjick. And this is the fenfe in which the Vn'gate was de- 
 clared authentic k. The fathers of the council of Trtnt had nothing elfe 
 in view. So that the greateft Divines agree, that it was not the intent of 
 thefe fathers, to prefer it before the original Hebrew and Greek texts. It 
 is the hereticks, fays Serrarius, a learned Jefuit, who in order to make the 
 fathers of this council contemptible, have endeavoured to perl wade peo- 
 ple, that they really gave more authority to the copy, than totheoriginal. 
 So that thefe judicious rules of the ancient fathers will always laft. When 
 there is any difference in the copies^ fays SuAuftin'^y as the fame fa5i can- 
 not happen in p-joo dfftrent manners^ more faith muji be given to the ori- 
 ginals than to the tranjlations. IVhen the Latin copies of the New Tcfta- 
 mznt dfferj ^lys St. Jerome^, reconrfemttJibehadtotheGizck, '•johichis 
 the foiirce s and iji^hen the Greek and Latin copies of the Old Teftament 
 difagree, the Hebrew miifi be confidtcd, and the fount am preferred before 
 theftreams : and in another place this holy father fays the fame thing more 
 cxprcfly^j upon which Gratian makes this dedfion 5 the books of the Old 
 Tcftament ought al'-juays to be examined by the Hebrew, and thofi of the 
 Kew, by the Greek ; which the council of Tre7it has not forbidden. 
 
 They ijvhofttid}' the Scriptures thoroughly^, i^^ysSalmeron, another famous 
 Jefuit, who ailifted at that council, are flill permitted to conftLt the fources 
 of It, and to correal by their affJftance, what length of time, or the negli- 
 gence of copifts, may have fpoiled in the Vulgate. For inftance, I will 
 fuppofe it was by confulting the original, that they corrected that place in 
 Ezra^, where it \i2iS pax illius, his peace, which made no fenfe at aU, by 
 making itpaxilius, a Stake -, it plainly appears to have been a fault of the 
 copifts. In Troverbs^, inftead of lap ides facculi, the flones of the bag, 
 they had ^utlapides faculi, the flones of the age. . Which correftions have 
 been made fmce the approbation given to the Vulgate by the Council of 
 Trent, when, the popes pubhfhed more corred editions of the Bible v which 
 ihews, fays a learned man, how ignorant, or how rafli a thing it is to con- 
 tend, that the council of Trent has taken away all authority from the ori- 
 ginal Hebrew and Greek, which are the works of the Ho-l.y Ghost, and 
 preferred or equalled the Vulgate to them. Since the council, the Vulgate 
 
 » De Civic Dei. lib. xv. c. 13. ^Lciten to Sun. avd Fretela. 'Ls^urf to Lucinius. 
 
 '^Prok^. z, .'i:^' 8. ' xvi. 11.
 
 Chap. VIII. the Holy Scriptures. o^^i 
 
 has been correaed by the order of Sixtns ^lintus and Cleynens the Eizllh. 
 Nor was this correction lb cxaft, but that it is there declared in tkeTnface, 
 that there iz'ere yef fom? places not touched, '■Ji'hich cnght to be altered; 
 and it is added, that this edition is not extreamly exatt^ 'n-e have defvin- 
 edly paJJ'ed over fever alflacts^ for fear of giving ojfeyice. 
 
 1 Therefore again fay, the Vulgate is neither more valuable, nor 
 equal to the original texts. There '■ji^as nothing faid of them in the coun- 
 cil, fays Salmeron, the only queftions there, izere about the Latin verjions^ 
 isuhich hadjiift then appeared m great ynmbers. The council declared that 
 the Vii'gate was the beft, and the lafeft of thefc. The church,- Md^ BtHar- 
 mine^, has affured us that there is no errour m the Vulgate "juhich concerns 
 faith or morality, and that the faithful may entirely give credit to it. But 
 it muft be obferved, that what I have juft now laid in favour of x\\tJicbre-jj 
 and Greek originals, docs not imply that we have always a right of corrcdiim or 
 explaining the Vulgate by the copies wc have at prclcnt, into which many 
 errours may have flipt,' by the negligence of the copifts. The Latin In- 
 terpreter may have had as corred, or perhaps better copies than ours. But 
 when it is certain, that the Latin Interpreter read the originals as wg now. 
 do, if then there appears any obfcurity in his vcrfion, we muft lia\e rcconrfc 
 to the original. Thus in that paflagc of the Vulgate j where Su Teter asks 
 our Lord Chrift what death St. John fliould die, his anfwer according to the 
 prcfcnt edition of the Vulgate is. Sic cum volo man.re dcn.c Vintam, quid 
 ad te ? I vi'iU that hefo tarry tilllcom^y what is that to thee? which not 
 being fenfe, it is evident that this pailage has been corrupted by the copifts, 
 who have put fic inflead ofj^, which is what the Greek taj/ilgntfics.; jf.i 
 will that he tarry till I come, \z}hat is that to thee? Sic flight cafiiy be 
 put for//, and therefore it is niofl probable, that the fault is in the Lntm 
 copy, and not in the Greek, 
 
 » De Vcrbo Dei, / ii.. f. ii, ^ Jo. xxi. 2a. 
 
 c n A P;
 
 34^ oo^ Introduccion to Book IL 
 
 ^ *, ji-, ^t ^ *. et ^i ^ ^^ ^:^ ^:. ^iJt ^ S^. ^ct ^iit ^Jt ^«^ «:. i& ® 
 
 CHAP. IX. 
 
 Of the Samaritan Pentateuch^ Chaldee Paraphrafei^ and 
 
 other verfions. 
 
 rheSi- TT7E have in another place fpoken of the origin of the Samaritans, 
 ■Penta- VV and of the manner of their leaving the worQiip of Idols. When 
 ttuch. Jesus Christ came into the world, they worfhipped only the one God 
 of the Jews. The queftion between them and the Jews, was only con- 
 cerning the place where he ought to be worfhipped, as appears by the di- 
 fcourie our Lord had with the Samaritan woman". Zw\.\\\^ Samsirituns 
 did not receive all the books of the Jews. The Pentateuch was the on- 
 ly book among all the facred writings, which they looked on as divine. 
 »JSJor is it to be wondered, that they fhould receive no other -, the reft were 
 the works of the Jews, with whom they kept no communication, at the 
 time they were compofed, or publifhed^. The prefent Samaritans^ to 
 this day carefully preferve the Pentateuch written in the ancient charader, 
 which was that of the Jews before the captivity : which makes this book 
 cfteemed as a precious monument of antiquity, and a proof of the Mo- 
 fate hiftory, and of every thing contained in the books of Mofes. For 
 there is no effential difference between the Samaritan and the Hebrew 
 Pentateuch ; and it cannot be faid, that two nations who had no com- 
 merce with one another, but an utter hatred for one another, confpired 
 
 » Jo. V. t) The Dean of Norwich u of opinion, that the Samaritans did not receive their copy 
 
 of the Pentateuch from the Jenvs, till after the time of Ezra j and that it ivas copied from Ezra'x. 
 IVhich if it 'vjaT, they might then as luell have taken copies of all thofe other hooks -which Ezra had 
 irought into the JeijoiJJj canon, {-which were, fame few excepted, all that are at prefent in the cano?i 
 of the Old Teftament) as the Pentateuch. And itfeems hard to fay, why they did 7iot copy the one 
 as well as the other. The Dean's reafojis are, I, that it has all the interpolations that ^T.X2iS copy 
 has. And z. that it has many variations, which are manifeflly caufed by the viiflake of fuch fmi- 
 far letters in the Hebrew alphabet, as have no fimilitude in the Samaritan Chara&er. Conn. P. i. 
 B. 6. under the Tear 409. But Du Pin (Fliftory of the Canon, &:c. B. i. ch. 5. §2.) u?idertakes 
 4o ajtfwer ihefe reafons, and declares himfelf to be of LamyV opinion. 
 
 toge.
 
 Chap. IX. ' the Holy Scriptures. 04 ^ 
 
 together, to alter the law of Mofes. Thcfe tvvo Tentateuchs differed no 
 othcrwifc formerly than they do now, namely, in the figure of tlie let- 
 ters, as St. 7 rome aQlires us ; who tells v.s\ that the characters whieh 
 were in ufc in the time of Mofes, were the fame with tliole the Sarnari- 
 tans yet ui^^, and that the letter Thau in their alphabet, which is the lafl, 
 was of the figure of the crofs, which the Chrifiians made upon their fore- 
 heads. From whence it is evident, that we may by comparing the Sa7na. 
 ritan Tentat. uch with the Hebrew:, clear up feveral difficulties,'' and deter- 
 mine which of the ditferent ways of reading the Scripture which interpre- 
 ters have followed, is moft ancient, and conlcqucntly moft agreeable to the 
 truth. 
 
 F. Morin of the Oratory, found this precious manufcript copy, in the 
 beautiful library, which belongs to the college of the priefts of that Con- 
 gregation at Taris, and printed it in M. le Jay\ Polyglott^ It was a prc- 
 fent of Y, de Harley-SanohyX who brought it from Conftantmople with 
 many others. There is generally joined with it, a verfion of it into vulgar 
 Samaritan, which is very ancient. The difference, as I have faid, between 
 riie two Tentateuchs yfjzs not confiderable^ but there was fome difference 
 between them, and it could not be otherwiie : for it is impoflible, but that 
 when a book has been feveral times written, fome alterations will continue 5 
 and in this cafe, they were nations who were at variance and enmity w irh 
 each other, who each copied the fame book for themfclves; and confe- 
 quently had no correfpondencc with one another in order to agree upon the 
 readings, which were to be preferred 5 but on the contrary, each was for ha- 
 ving their own copy looked on as authentick. 
 
 The Chaldee Taraphrafes are a fort of originals, or at leafl very ancient TX^^Chal- 
 verfions. The origin of them was this. The Jews having almoin forgot- ^Xlp'^ 
 tentheirownlanguageinthe^^/^y/^w//^ captivity, andaccuflomedthemfelves 
 to that of their conquerour, the text of the Bible, was no longer underflood 
 by the people,- and therefore it was necellary to explain it in the Chaldee 
 tongue. From the time of Ezra, fays Maimomdes, "sjhat the reader read 
 of the law^ an interpreter explained to the people. Which occafioned the 
 making of Taraphrafes in Chaldee, which differs but a little from the Sy- 
 
 ' Upon the ^th Chapter of Ezekiel. " Both the Samaritan Pentateuch avd the Samaritan 
 
 'v?rfion, and the Lmn iranpation of them, are fince imch inore coneaiy printed inWAions VoXy- 
 gpctj Frid. ut fupra.
 
 3-^4 ^^^ Introdu(5lion to Book 11. 
 
 riaCj which was the language of the Jews in our Saviour's time. And thefe 
 ^araphrnfes were called Targumim, and in the fingular Targuniy a Chat- 
 dee word which fignifics Explanation. They are fometimes an exa£l literal 
 verfion word for word, fometimes only fenfe for fenfe. 
 TheDivi- The Jcws divide thefe ^araphrafes into three claffes, as they do the 
 ■paraphra- ^oo^s of the Bible : the Tarapkrafes of tie La-ju, of the Prophets, and 
 ics. of the Hagiographa, or holy books : The ^araphrafe on the ^Ptntateuchy 
 Their Au- madc by Onki'los, or Onkclofos, who lived forty years before the birth of 
 Ayitliui- Chrift, and was the difciple of the great Hiilel, is not only the moft an- 
 </• cicnt, but the moll famous. It is a great m-iftake to attribute it to that 
 
 tyiqidla of Tontus who tranflated the Bible into Greeks of whom we 
 have fpoken, and who did not write till 130 years after Jesus Christ. 
 The Paraphrafc upon all the prophet s^ except T>antel^ was the work of 
 Jonathan Ben Uziel^ who was contemporary with Onkclos. And befides 
 this Taraphrafd upon the "Prophets j there has lately appeared a Paraphrafe 
 upon thePc7itattnch^ under his name. The Varaphrafe upon the Hagio. 
 grapha is attributed lojofph the blind ^ or the f quint -eyed. It is no older 
 than the fifth century, as appears from feveral things which are related in it. 
 But as for thofe of Onkelos and Jonathan^ as they are quoted in all the Jew- 
 iih commentaries, their antiquity is not to be doubted of. The fathers 
 of the Church make indeed no mention of thefe Paraphrafes^ but we are not 
 to wonder at their not doing it ; they did not underftand Hebrew enough 
 to know them, and had no commerce with the Jews. 
 Iheirufe. These Paraphrafis are of great advantage to religion: we find ma- 
 ny pailages explained in them of the Mefjiah^ which the Rabbins would 
 now fain deprive us of. And they could not therefore have been in- 
 vented in complaifance to us. It is not to be doubted, but that they are 
 very ancient, and were written at leaft as early as the times of the au- 
 thors', whofe names they bear. The unanimous confent of the Jews is a 
 convincing proof of it ; and who can imagine that thefe Paraphrafes 
 were not made at a time when the Chaldee was the mother-tongue? 
 would the Jews have troubled themfelves about making them, when they 
 had laid afide that language ? and in fhort, their application of a great ma- 
 ny paflages to the Meffiah is a great mark of their antiquity. Their Au- 
 thors were near in time to the latter Prophets, and were inftruded in their 
 traditions. And the Jews give fo much authority to thefe Para^hrafes, efpe- 
 
 cially
 
 Chap. IX. the Holy Scriptures. 34.5 
 
 cially thofe of Onkelos and Jonathan, that they almoft equal them to the 
 text. They fay that Jonathan received his interpretations from Zechariah^ 
 Haggaiy z'a^X Malachi ^ and that Onkelos collected together the ientimcnts 
 of the Rabbins Eliezer and Jehojhua, who had been inftrucled by the Pro- 
 phets. We find fome very fingular things in them concerning the Word, iy 
 •ujhom all things were made, which have a great deal of refembiancc to the 
 beginning of St. John's Gofpel. Beckhis has lately publiihcd a Chaldec 
 Taraphrafe upon the Chronicles^ , which he found in a German library: 
 but of what antiquity it is, is not agreed. Some even doubt whether the 
 others are as ancient as the Jews make them. But whether they are or no, 
 we had them from them^ and therefore be their antiquity what it will, their 
 authority is abfolute in the difputes that are between them and us^. 
 
 The Syriac verfion is very ancient and vs'orthy of efteem^: for the '^^ ^^ 
 churches of the hajt have ufed it from the firfl: eftablifliment of religion, jf?<w». 
 therein following the example of i^ntioch, capital of S^na, where the 
 name of Chrifttan was firft given to the difciples of ]esus Christ; and 
 that of the Patriarchate upon which all the churches of the Raft depended, 
 long before the council of Nice, The Syriac language yet lubfifls among 
 the MaroniteSy who inhabit Lib arms, ^iWd the other ChrilHans of that coun- 
 try 5 but it is only in the divine books, and the ccclefiaftical olHces. It is 
 not at all ufed but in them. The Syriac is a Dialed of the Chaldee. 
 
 filbert VidmanfladiuSj Chancellour to the Emperour Ferdijir<7id, was 
 the firft man in Europe who caufed the Syriac Ncju TejlamLUt to be printed^ 
 which was in the year 1555. He pretended to fliew, that Jesus Christ 
 and his Apoftles fpokc this language; but many people arc not of his opi- 
 nion. They think that Jesus Christ fpokc Chaldee, flich as wc lind 
 in thejewiih 'Faraphrafes, or at leaQ a language which came very near it; 
 
 » That on the frji Book iv^is publiJJjed 1680. that 0:1 the fecond, 1683. ^ Ti^f Eng'iili re.i- 
 
 der has a large account of the Chaldee Paraphrjfes here 7nent'm:cd, and of tiro othfvs, viz. The Jc- 
 rufalem Targum o^z //6e Law, ^«i//?e Targum ov Ruch, Edher, EccL-fuilics, Song of Solomon, 
 and the l^imentations, avd rf the ufefuhtcf of thevi, cfpedally again f the Jcxi, in Prid. Conn. 
 P. 2. B. viii. under the year 37. •■" Jlccordingto Df.7» Prideaux, //^ tf«f;p;;/ Syriac Vcrfion 
 
 is, 'Without any exception at all, the bcfl travflation of the Scriptures of both Old a7td New Tefta- 
 ment that has been made by the a7:cients irtto any language 'vjhatpc-jer. Prid. Conn. P. 2. B. i. 
 mider the year 277. But Mr. De la Crofe, "vi^ho is Counfellour and "Librarian to the Kingof Prullia, 
 prefers the Armenian Verfon of the New Teftamcnt to all the other an:ie}it Verfcvs. See Preface 
 Generalede Mejjieurs B^iulbbrc d" L'£nfant/;.r le N. Tcftamcnr, />. 211. 
 
 Y y foi-
 
 ^^6 An Introdudion to Book II, 
 
 for the words whicli the Evangelifts have put into the Gofpel, are neither 
 Hebrew, nor Chaldee, nor Syriac, but are derived from thofc languages* 
 Ncvcrthelcfs, the Evmgelifts call thefe words Hebrew ones 5 but that is only 
 in oppofition to the Greek and Latin, and becaufe it was the language of 
 the lews, who are Hebrews. The modern Syrlac has charaders of its 
 own, which are different from thofc of the Hebrews and Samaritans : 
 but it is neverthelcfs often written in Hebrew charaders. And it ought to 
 be here obfervcd, that there are two Syriac verfionsj the Old, which is a 
 tranflation of the Old Teftamcnt iiom\\\z Hebrew, and the AV^, which 
 is a tranflation of the Kew Tefiament from the Greek. This laft is be- 
 yond contradidion the moft ancient that ever was made in the church. 
 It is that which the Maronites make ufe of in their ecclefiaftical offices. It 
 is called the New verfion, only with refped to the other; for learned men 
 have proved, that it was made above a thoufand years ago; by which we 
 may judge of the antiquity of the iirft. 
 Arabick As Arab'ick is become the vulgar language of almoft all thzEaJl, be- 
 'verfovs. ^jj^^ j.|^^ Syriac verfion, wliich is underftood only by the learned, there 
 are others in Arabick, which are not only ufed by the Maronites, and other 
 Chriftians in Afta, but alfo by \\\zjews zrxd Samaritans^. Rabbi Saadias 
 has publifhed one of the Tentateuch, which a skilful man thinks to be very 
 little different from that in the Taris Tolyglott. The greateft part of thefe 
 Arabick vcifions were from the Septuagint. The Chriflians of the Eafl 
 have two entire ones, but they neither know who were the authors of thefe 
 verfions, nor the time when they were made. 
 rheYAk- The Ethiopians have alfo tranflated the Scripture into their language; 
 opick^w^but there has only apart of this verfion yet appeared. Rabbi Jacob Ta- 
 ]ionl'^''' 'vos tranflated the Pentateuch mio Perjian^ and the Jews printed it at G?;2/?^«- 
 tinop'e, in the year 1 546. And there have been feveral other verfions made of 
 the Tfa'ms and New Teftament ; but as they are novel, they are of no 
 great authority, any more than many others which have been made into the 
 different languages of Europe* 
 Latin Tagnin the 'Dominican was the firft after Sx.. Jerome who tranflated the 
 
 -verfofis. Qi^ Teftament into Latin from the Hebrew. His verfion was printed at 
 Lions in the year 1528. Arias Montantts retouched it, and made it yet 
 more literal. Munfter made another Latin tranflation of the Hebrew 
 
 • See Du PinV Hift^ry cf the Canon, 6cc. B. i. ch. 8- §. 3. 
 
 BiblC;
 
 Chap. IX. the Holy Scriptures. oaj 
 
 Bible, but into fuch barbarous Latin as was grating to the ear. After Tag- 
 n'm^ came a crowd of Interpreters, fmce the Hebrew language has been 
 more ftudied. Leo of Juda^ who though not a Jew, undcrilood i/i'un-j; 
 extremely well, began one, which has fmce been printed at Zurich \ but 
 death having prevented him from finilhing his work, Theodorus Bibliaiider 
 compleated it. This is that verilon which Robert Stephens printed with 
 the Vulgate and Vatablufs Notes, without naming the authors of it. 
 Emmanuel Tremellius, who of ajew became a Chriflian, tmxdi Frances Ju- 
 nius, have alfo given us a Latin tranflation after their manner, which 
 Caflalio had done before them, and very lately Sebaftian Schm'idius. 
 And fome add to thefe Ifidorus Clarius; but it may be faid, he only corre^led 
 the ancient verfion, according to his ability, and fometimes put in very hard 
 expreflions. 
 
 All thefe verfions are very different from the ancient ones: which 
 arifes from hence, that the new tranflators have followed thecriticifm and 
 fentiments of the Mafforites, and the Jewifli Grammarians. We have Icen 
 that the invention of the points made great alterations 5 and that the fame 
 word has very different fenfes, according as it is differently pointed : So that 
 the new Interpreters of the Hebrew Bible, who follow the pointin^^ of the 
 fchool of Tiberias, muft be very different, for inftance, from thofe verfions 
 which are made from the Greek Bible of the LXX. 
 
 James the firfl King of Eyigland, caufed the Bible to be tranflated into Vcrfio 
 
 'S 
 
 to tb' 
 
 Englijb, from the Hebrew-:, The Synod of T>ort ordered a vcrfion of it 'v 
 to be made into T)utch. Luther made one into High-dutch. The Di- an lan 
 vines of Geneva made one into French, and another into Italian, ihe^"'''^'" 
 Jews of Spain have made one into Spamjh, And the Roman-Cat holick Do- 
 dors have alfo tranflated the Vulgate into French. Thofe of Louvain 
 firfl did it into French, but lA, de Sacy has fome time ago made another 
 tranflation of it into French, which is much purer than that of Louvam^. 
 
 a If the curious reader vjould entertain h'lwfelf ivrth a more copious -vieiv of the trj7/patioT:s thjc 
 have been made of the Scriptures, let htm covfult the laborious txork of the celebrated M. dc Long, 
 'where among other things he gives an account of all the trattflations that ever ivere f/iade of the Scri- 
 pture into a?i)' language v^hatfoever, i^hether anc:e?it or modem > and of the perjhs by -^^hgvi, arj 
 when made. 
 
 V y 2i All
 
 ^^S Jln Introdu6Hon to Book 11. 
 
 All thefc vcrfions have their ufc; cfpecially for thofe who have not the 
 advantage of looking into the original : for an exact and attentive reader, 
 who underftands neither Greek nor Hehre-jo^ may fufficiently learn the force 
 of the original texts, by comparing thefe vcrfions : I mean cfpecially by the 
 ancient vcrfions. We there fee how their authors have explained certain 
 paflages, and confcquently how they muft have read the Hebrew and the 
 Greeks and by that means what was the moft ancient way of reading them. 
 
 CHAP. X. 
 
 Of the mo[l famous Editions of the Bible. 
 
 IT is a received tradition among the Jews, that Mofes gave to each of the 
 heads of the tribes, a copy of the law ^ and that every private man af- 
 terwards copied it. Maimonides fays, there was an exprefs commandment 
 which obliged every Ifraelite to copy the Pentateuch for himfelf ; and though 
 his father had left him a copy of it, yet that did not excufe him from this 
 obligation i and that they who could not write, were obliged to get a copy 
 taken for them. And when they had gotten this book written with their 
 own hands, it was, fays this Rabbin, as if they had received it from mount 
 Smai. The king himfelf was obliged as king, to write out the book of the 
 law, though he already had a copy, as a private man; according to thofe 
 words in Deuteronomy ^ : t^nd it {hall be when he Jitttth upon the throne 
 of his kingdom^ that he Jhall write him a copy of this law in a book, A nd 
 the Jews have in this followed their natural genius; they have carried their 
 exadnefs up to fuperftition. There are, according to them, no lefs than 
 twenty conditions ncceifary to make a copy pure, and fit to be read in the 
 fynagogue. But 1 fliall not here amufe my felf with relating thefe trifling 
 niceties J nor will I pretend to warrant that tradition of the Jews, con- 
 cerning the twelve copies which are faid to have been given to the heads of 
 the tribes. Neverthelefs, this is paft doubt, that God has fo carefully- 
 watched over, and preferved the Scriptures, that not the Icaft errour re- 
 lating to faith or morality, is flipt into them. 
 
 » xvii. 8. 
 
 During
 
 Chap. X. the Holy Scriptures. 
 
 During the captivity, the Jews greatly negleded their facred books. 
 After their return, Ezra and the Men of the great fynagogue, colJeded all 
 the copies they could find, and having reviewed and examined them with 
 a great deal of exadnefs, they reftored the Scripture to its firft purity, and 
 made what is called the Canon of theje'jis. And thefe Men of the great 
 fynagogue, had fome prophets among them, as Haggaiy Zechartah, and 
 Malachi, and fome add T)aniel', not to fpeak of Ezra, who was at 
 the head of them. So that, what they did ought to be looked on as 
 the work of the Holy Ghost. What the author of \\\^ Second book 
 of Efdras^ fays, that all the copies of the holy books having been burnt 
 with the temple, Ezra by infpiration from God, publilhed them anew, 
 is an apocryphal ftory, which may be confuted by what is related in the 
 book of Nehemiah ^ And all the people gather: d themfhes tocretier as 
 one man, and they fpake unto Ezra the fcribe, to bring the book of the 
 law of Mofes, which the Lord had commanded to Ifrael. ^nd Ezra 
 the prieft brought the law before the congregation both of men and wo- 
 men. It is not here faid, that Ezra wrote the whole book of the law 
 anew, but that he brought ir, becaufc being a piicfl, it \^•as his builnefs 
 to keep it. 
 
 The ancient Jews were neither skilful grammarians, nor great cri- 
 ticks; they took little care to have their copies correct. And from hence 
 came that great difference in their copies, which has produced one as 
 great in the ancient vcrfions, each interpreter having followed that which 
 fell into his hands. It was not till about the fifth century, that the Rab- 
 bins of Tiberias gave themfelves the trouble of making their copies cx- 
 ad, and correcSling all the faults, which through length of tmie, or the 
 negligence of the copifts, might have Aid into them. And I have already fpo- 
 ken of their criticifm which is called x\\c Maffora -, and of tiie vowel ponits 
 which they added to the text, to fix the fenfe of the words j of the vari- 
 ous readings which they took care to diflinguifh by certain %ns in the 
 margin and in the text 5 and of the interpretations which they have oi\cn 
 according to tradition; which is the reafon (as we have feen) why the 
 text, as we now have it from them, is diifcrent from that from whicluhe 
 verfion of the LXX. was made. But thefe latter might have had as ^ood 
 manufcripts as they 5 and therefore it is not juft to prefer the Maljorites. 
 
 • xiv. 21. '^ viii I J 2. 
 
 to 
 
 349
 
 tuagmr. 
 
 0^0 j4n IntrodiKStion to Book II. 
 
 to them, on all occafions. For how laborious and exact focver they may 
 have been, and what care foevcr they may have taken, to recover faith- 
 ful copies, yet who knovvS whether they did not fcrupuloufly attach them- 
 felves to tradition, and give too much way to their own conjectures ? 
 Ed.tbvs Before printing was invented, the Jews fet an immenfe value upon 
 of the |.yyQ copies, from which all the other copies were taken, viz, that of 
 BiUe. Hilklj and that of Babylon. But fince the invention of that art, the 
 Hebrew text has been printed a great many times, both by them, and 
 the Chrifiians ; and that without any other difference between the differ- 
 ent imprefllons that have been made of it, than what has been occafioned 
 by the skill or negligence of the printers. 
 irh- dijfe- There were alfo in the firft ages of the church, different editions of 
 rent edt- ^^^ vcrfion of the LXX. As fome faults had crept into it, Lucian the 
 
 tlOJlS of *■ 
 
 the Sep- Martyr undertook to revife it, to corred the faults of the copifts, and 
 to publifh a more faithful copy. And HefychitM and Etifebms did each 
 the fame thing 5 and thefe were, as it were, three different editions, of that 
 verfion. And ^.Jerome alfo, as has been faid, undertook the fame thing, 
 and redify'd, what that infinite number of copifts, who had fent it all 
 over the world, had changed. An alteration which appeared to him to 
 be fo great, as neceflarily to require that a new tranflation fhould be 
 made from the Hebrew, Of thefe three ancient editions, which pre- 
 ceded that of S. Jerome, Egypt followed that of Hefychms^ Taleftine 
 that of Etifebim, and Conjiantinople that of Lucian the Martyr. The 
 famous editions of the Greek Septtiagint in thefe laft ages, are that 
 of Alcala ^, which is in the Taris-Tolyglott, and that of the Vatican 
 in the 1587. They are pretty different 5 and this difference arifes not 
 only from that of the copies, which the publifhers of thefe editions 
 followed, but alfo from their prepoffeflions. They who made the edi- 
 tion, which by cardinal Ximeites's care, was made at Alcala^ endea- 
 voured to make it as conformable as they could, to the Hebrew text, 
 as we now have it. And they who had the care of the Vatican edition, 
 regarded chiefly thofe palfages of this verfion, which they thought they 
 found in the ancient fathers. And therefore each followed, what they 
 thought mofl agreeable to their defign. The edition of the Greek Sep- 
 tuagint at Alcala was the firft: Greek edition, that was ever printed ; 
 it was finifhed in the year 15 17. Aldus Mamttius made another at 
 
 * Or Complutum. 
 
 Venice,
 
 Chap. A. the Holy Scriptures. o ;- 1 
 
 Fenice, 151 8, which the Germans have reprinted fcveral times. The 
 third edition of it, was that of the Vatican in tlie year 1587, which 
 cardinal Caraffi caufed to be made from a manufcript in the Vatican 
 library ^ The next year, Nobilms printed a Latm tranQation of it, 
 made from that Roman edition, and collected from the works of the 
 ancient fathers. And thefe are the two editions, which F. Morin^ 
 has printed together at Tans in 1728. The Greek edition, which is 
 in the Englijh-Tolyglott, was correa:ed by a very ancient Alexandrian 
 manufcript ''. 
 
 A s to the Latin Vulgate, it were ufelefs to give an account of all TJ:uor.t 
 
 the different editions, which have been made of ir, fuicc the invention ?( !^'^ 
 
 Vulgate. 
 
 of prmtmg 5 they are almoft innimierable. And I fhall therefore fpcak 
 only of the edition which was made at Ro7ne by order of Sixtus ^uni- 
 tus^i in which, the dodors, who had the care of ir, corrected and 
 changed many places, notwithftanding the council of Trent had decla- 
 red it authentick. But in fpite of thefe corredlions, Clement the Eighth 
 did not approve of this edition, but caufed a fecond more correct one 
 to be made ^ 5 and it is from this, that all the Vulgate Latin Bibles 
 are printed. 
 
 Nothing now remains, but to fay fomcthing of the Tolyglotts. ^^Iv- 
 The word is Greek, and fignifics a Bible in feveral languages : and this 
 name is given to any of thofe Bibles, which have the original text, and 
 one or more vcrfions with it. The moft ancient of thefe Tolyglotts 
 were thofe of Origen. I fay thofe of Origen, becaufe he made three. 
 The frji conf.fted of four vcrfions, thofe of the LXX, Aquila, Sym- jkofc (f 
 machus, and Theodotion, which he called Tetrapla. In the ficond, he ^'S^'^- 
 added the original Hebrew text in Hebrew charadcrs, and in Greek 
 charaders, and gave it the name of the Hexapla. And the third, was 
 yet further enlarged with two other Greek vcrfions, whofc authors arc 
 unknown ; and this he called O^apla ^. Thefe names, Tetrapla^ Hexa- 
 
 * See Prid. Con. P. 2.. B. i. unc/er the year !■]•]. ^ From this Manufcript hjs p?ice 
 
 been printed a third famous edition of //?? Septuaginr, at Oxford, by Dr. Grabe, inhich is by Jorre 
 learned men preferred both to that ©/"Alcala, and that of the Vatican. «•■ ^nn. Do?n- 
 
 i^-cjo. ^ Ann. 1492. « Dean Prideaux makes the Hexapla and OcJapIa to 
 
 be the fame edition) and to he called by both thefe names, becaufe it had in feme places fix', and 
 in others eight columns ^ and confequently declares that Origen 7nadc but t'wo editions, in all. 
 Connex. Part. a. B. i, mdcr the year 277. 
 
 pla,
 
 Q^t^2 'An Introdu6lion to BookIL 
 
 pla, and OBapUy are Greek, 'and fignify, that the fiift edition was in 
 four columns, the fccond in fix, and the third in eight. So that the 
 different verfions were placed by the fide of one another. And this 
 made it a work of feveral volumes, which were of an immenfc price 
 at that time. And, in order therefore to abridge fo vaft an edition, and 
 to make it more eafy to be had, Origen made a new one, in wlich he 
 put nothing but the Septuagint, and therein diftinguilhed by certain 
 marks, whatever was to be found in the O^apla ; tor in this abridg- 
 ment he (hewed what was, and what was not, in the Hebrew, that is, 
 the ditference between the verfion and the originals Thcfc marks were 
 an aflerisky and a l:ttle bar, which terminated in a point likea fpit. Oru 
 (Tcn put this afterisk where the Septuagint was defedlive, and fupplied the 
 dcfeds of it out of Thcodoti07i's verfion; and when it was redundant, he 
 put this bar or fpit. Which laft fign was what the criticks formerly made 
 ufe of, X.O ftick, if I niay fo fpeak, a word which was fuperfluousj as 
 thev did of this little flar, or afterisk, to fhew that a word had been as 
 it were ecUvfed, and difappeared. But afterwards the negligence and want of 
 exadlnefs in the copifts, having confounded thefe marks, the work became 
 fo disfigured, that the Septuagint verfion could not be diftinguifhcd, but 
 was confounded with that of Theodotion. 
 That of The firft Tolyglott that has appeared in publick, fince the invention 
 Ximenes. ^^ printing, is that of Alcala. Cardinal Ximenes laid the plan, and bore 
 the expence of it. It was printed in 1 5 17. in fix volumes, which contain 
 the Hebrew, the Vulgate^ the Greek Sepuagint, the Chaldee Tarafhrafe 
 of Onkelos, with a Latin tranflation 5 and the New Teftament in Greek 
 and Latin : to which are added Trefaces, Grammars, T)iBionartes, and 
 rhatof Tables, T\vtTolyglott of Antwerp, which was printed at the expence 
 Antwerp. q£ j^-^^g Thilip the fecond, of Spam, is not only larger, but printed upon 
 a more beautiful paper, and with a better letter, than that of c/^/r^/-c2 : and 
 confifls of eight tomes. It has, befidcs what is in the Spanifto, or Com- 
 plutenfian one, a Chaldee Taraphrafe upon all the Old Teftament with 
 a Latin tranflation of it ; an interlincary verfion of the Old Teftament in 
 a feparate volume 5 and a Syriac verfion of the Kew Teftament printed in 
 
 » what F. Lamy here trakes a new edition of the LXX. is by the Dean of Norwich, juji men- 
 t.Ofied, only made to le the f.rft column of the Oclapla, liihich he dcfcrihes as difiir:guij}jcd by the 
 V arh here mejiticned by our author, andfome others alfo; and he iTi7putes the tranfcribivg this, not 
 to Origen himfelf, but to others lo?7g after his time. Ibid. 
 
 two
 
 Chap. X. the Holy Scriptures^ 055 
 
 two forts of charaders, Syriac and Hebrew. Albert Vi(i?na7iftadms^ as 
 we have obicrvcd, had firft printed this vcrfion in Syriac charaftcrs at 
 Vienne'-y Guy le Fevre de la Baurie put it into /:/<?^t^:^' charadcrs, and 
 added a Latin tranflation to ir -, and all this in this Tolyglott. Arias 
 Montanus had the dircdion of the \\'ork, which he eniichcd with dicti- 
 onaries ^ Grammars^ and feveral other treatifcs, w hich ferve for the undcr- 
 ftanding of the Scriptures in gcnerah This edition appeared in the year 
 1 572. The Tolyglott of Tans, which the illuftrious Guy Mickatl le 'Jay That of 
 undertook, with the affiiliance of F. Morin and two learned Marcnitcs, and ^^''•'-J^>'- 
 printed at his own expence, did not appear till the year 1645. Befides all 
 that is in the two others, it has the Samaritan Tentateuch^ with a tranfla- 
 tion of it into vulgar Samaritan-^ a Syriac verfion of the Old Tc /lament j 
 and an drabick one, of both Old and New» It confiils of ten volumes. 
 The paper and charadlcrs are of the utmoft beauty 5 but the work is imper- 
 fed for want of the Introdu5iionSy which were begun, but never finiihed ; 
 or at leaft they never faw the light. 
 
 But the compleateft Tolyglott the world has feen, is that of London^ rhat of 
 in fix volumes, printed in 1657. In it are added t\\<:,TcrJlan 2indEthiopick ^^"'^o"- 
 verfions, more than the reft have, with TrefaceSy and very ufeful Tria- 
 tifes. Walton was the author of it ; it is not fo beautifully printed, as 
 that of TariSj but it has a great advantage over it -, which is, that you 
 here fee the text and all the verfions and paraphiafes at one view. Up- 
 on opening the book, all this prefents it lelf in two pages ^ which rhc 
 Tar Is one does not j but has the different pieces in JifFercnt volun^.cs. 
 
 Among t\\Q.TolyglottSy we may alfo reckon the Venice edition of the That of 
 Bible, in which is the Hebrew with the Chaldee Taraphrafes, and (bme ^™^^' 
 notes of the Rabbins. Bomberg firfl: printed it in 15 18. It was reprinted 
 more corredly in 15265 and Buxtorf ^timcd it again at Balk, in 1619. 
 
 And S. Andrew, a famous printer, gave the world another Tolyglott in That of 
 1586, in which are the Hebrew text, with the Latin verfion of Leo of^'^^' 
 Judah, the Greek Septuf.gint with a Latin verfion, and fome notes of 
 Vatabhis, Thefe are the moft celebrated Tolyglotts the world has feen. 
 
 It is not my dcfign, to fpeak here of all the editions that were ever 
 made of the Bible j this F. le Long of the Oratory, has undertaken : he 
 
 Z z has
 
 ^h/ An Introdudion to Book IL 
 
 has long laboured in it, with a great deal of application, and his work 
 is now ready to appear ^ 
 
 » The -work here hinted at is the Bibliotheca Sacra before jnentioned, (p. 347. Note.) 'wherein jou 
 have an account of 1400 editiom of the -whole Bible ; of 1850 editions of fepar ate parts of the Bi- 
 Ul ■ f l''86 MSS. of the Bible-, and of many hundred authors -who have ivritten upon it. It firft 
 d n 1708. at Paris, in tico -volumes Zvo. But there has been this year at Paris, a ne-u) edi- 
 tion of it in t-dJO volumes in Folio, -with large additions. 
 
 CHAP. XI. 
 
 Of the dtferent fenjes of the Scriptures, Rules for interpret- 
 
 tng them. 
 
 WHAT has been ah'eady faid, gives fo much light to the Scriptures^ 
 that the reader is, I doubt not^already in haft to fet about the reading 
 them. But neverthelefs, 1 muft yet detain him a moment longer, and give 
 him an idea of the feveral fenfes which may be put upon this book. And 
 here then, we ought in the firft place, to diftinguifh in the Bible, as well 
 as in other books, the proper fcnfe of each word, from the metaphorical 
 one in which it may be alfo underftood. God there fpeaks to mankind 
 in the language of men. fVe find no expreJjJon in the Scripture, fays 
 St.Auftin'^, hut what iias of common ufe, tf regard be had to the timCy 
 place, and per fins, when, where, and by whom, they are fpoken. It is in- 
 deed God who fpeaks j but he fpeaks to men, and therefore makes ufe of 
 their language. And as then nothing is more common in their language 
 than metaphors, we are not to be lurprized, if we find the Scripture full 
 of them. What goes before and follows in the context, fufficiently di- 
 ftin^uiflies the literal fcnfe from the metaphorical. When, for inftance, 
 a cruel man is called a wolf, 01: a cunning one ^ fox--, when barbarous 
 people are czWcd ferpent s, or dragons; when Jesus Christ is iome- 
 timcs ftiled a lamh, fomctimes a rock, fometimcs a lion, and fometimes a. 
 a ^ine : We eafily fee that it is upon the account of fome refemblance 
 between them, that thcfe names arc applied to other things than thofe 
 
 » DeT.ii it. I. 1. c.Yd.. 
 
 wiiich
 
 Chap. XL the Holy Scriptures, 55^ 
 
 which they naturally %nify. And fometimcs thefc metaphorical ex- 
 prcfllons in Scripture arc very bold, and very different from thofe we ulii- 
 ally make ufe of 5 as when the edge of a fjiordis called tLe ??:oi!th of the 
 fuuordj when the marrow of '■joheat is put for the fine fi wheat, and th2 
 fiaff of bread is put for fuch bread as is very nourifhing. The facrcd au- 
 thors, fays St. Aiiftin, for want of proper words to exprcfs their thoughts^ 
 had recourfe to figurative 07us. And Ibmetimes too, they make ufc of 
 them as veils, to conceal what decency requires Ihould not be openly re- 
 prcfcnted to the eyes. Thus under the y\oxdfoot, the Scripture compre- 
 hends all the lower parts of the body j as we fee in this inftance, Zipp')rah 
 took a cutting ft one, and cut off the foreskin of her fan, and touched his 
 feef^. The water of the feet fignifies urine. 
 
 Nor is it only in the frequent ufe of metaphors, that the language of 
 the Scriptures agrees with our common language ; but it comes yet nearer 
 to our common way of fpeaking, by accommodating it felf to our ideas, 
 and ordinary manner of conceiving things : from whence it is,that it Ipeaks 
 of God, as if he had a body, and was like us. It not only gives him a 
 mouth, and eyes, and hands, but it alfo attributes to him anger, compani- 
 on, fury, and fome other paflions. Whereby it rcprefents God, not as he 
 is, nor as our reafon reprefents him -, but as the imagination ufually paints 
 things, notwithftanding the light of reafon and laith. And thefe meta- 
 phors, and this manner of Ipeaking of God, cannot lead any into errour, 
 but perfons of the groffeft underftandings, and fuch as have not the leaft 
 knowledge of letters; becaufe prophane books arc full of expreflions of 
 the fame kmd. Perfons of underflanding eafily fee in what fenfe they 
 are to be underftood. 
 
 But what is peculiar to the holy Scripture, efpecially the O/^ 7>/?^-r/-^ literal 
 mcnt, and diftinguifhes it from all other books, is, that it has 2i fpiritual''^'^ YuF 
 fenfe, as well as a literal. The one is the ^^\\{t of the words 5 the other oftheScri- 
 is in fome mealure the fenfe of the author. I have already touched upon'^^"'^^^* 
 the reafon upon which thefe two fenfes of the Scripture are founded, 
 when I faid after the Apoftles and fathers of the church, thct all the Old 
 Teftament is nothing but a fhadow and a figure That which expreOcs thefe 
 figures is the literal fenfe j that which is figured out by thefe Ihadows, is 
 
 • Exod iv. 25. Vulgate. F. Lzmy feems here, by toofirici an adberevce to the Vulg?re, to have 
 mifiakpft thefei^fe of this text, which the Englifh tranjlation makes very eafy and natural by retidring 
 iti and call it ac bis feet, vix,. her husbandV. 
 
 2 Z Z Z the
 
 35^ 
 
 ^n Introdu6lion to Book II. 
 
 the fplriUial fcnfe j which is alfo called the myftical fenfc, bccaufe it is 
 
 myftcrious and hidden. 
 
 rhreeforts The FiguTes of the 0/<^ Teftameut may be divided into Legal, H'tjlo- 
 
 of figiires ^y^^/ ^^^^ Natural. The Legal fimres are every thing that relates to the 
 
 Tefta- temple, the altar, the tabernacle, the lacrifices, and the ceremomes or the 
 
 ment. j^^ Qf Jslofis. The Hiftorical comprehend all the events and different tranf- 
 
 adions which make up the hiftory of the Jewifli nation 5 as for inftance^ 
 
 the marriage of Abraham to two wives, the one a bond- woman and the 
 
 other a free 5 the birth of Ifaac and IJhmael-j the hiftory of Jacob and 
 
 Efau i that of the brazen ferpent, &c. which we have fhewn, as we 
 
 have mentioned all thefe pieces of hiftory, to have been images of what 
 
 the Meffiah was one day to perform. This the Jews grant j Jesus 
 
 Christ himfelf in the Gofpel, and St. Vattl'm hisEpiftles, explain the 
 
 myfleries which were concealed mider thefe hiftories $ and fhew how all the 
 
 ceremonies of the law, and every thing that was done in the temple,, 
 
 had relation to the MeJJiahy and reprcfcnted him in different manners j as 
 
 we have alres.dy obferved. 
 
 Lastly, the Natural figures comprehend all that Mofes has written^ 
 concerning the creation of the world j the fall of the firft man j the de- 
 luge i Noah's ark, &c. All thefe things are myjlical reprefentations or 
 emblems, which fet before the mind very different things from thofe 
 which the bodily eye fees in them. Thus St. Tatd compares the feconJ 
 ^dam with the firft, and iliews how the fpiritual advantages of the 
 one, arc typified by the natural ones of the other j compares mount *5V- 
 nai and the city of Jertifalcm, to the church and heaven ; and St. Teter 
 looks on the deluge, and what happened to Noah's family, as a figure 
 of the advantages vv^hich chriftians receive at their baptifm. 
 Tbedifer- The Myftical kw£c is divided into the Allegorical, ihz Anagogical, 
 r?;/myfti- and the Tropologkal, 
 
 rheA\\Q- The Allegorical fcnfe is, when under fomething that is exprefled 
 
 |orical. >yc are to, underfland fomething that is not exprelfcd. Thus the name 
 
 of Jesus Christ is often found concealed under thofe oi 'David 
 
 and Solomon '■> infomuch, that what is faid of thefe princes, docs 
 
 better agree with Jesus Christ, than with them. Thefe words. The 
 
 Lord f aid imto my Lord, Sit thou on my right hand', are to be under- 
 
 'ftood of T>avid, when he chofe Solomon to be his fucceifour ; but they 
 
 ' Pfal. ex. I. 
 
 .•1 are 
 
 J
 
 Chap. XL if^^ Holy Scriptures. qhj 
 
 are more juft, when applied to God the Father as fpeakmg to Jesus 
 Christ. For as he himfelf fays, Ho-ui^' cauld T)avid caU his^o-jun fon kk 
 Lord^? And St. ^^^Z in his Epiftle totheGalatians^ fays, tiiatthe mar- 
 riage of tytbraham with Hagar and Sarah, the birth of Ifaac and 
 IJhmael, and all the reft of their hiftory, is an Allegory of the two co- 
 venants, the two people, and the two Jenifalems. 
 
 T n-e, Anagogkal fcnfe explains thofe things of eternal felicity, which ^'^A'^^^ 
 the Scripture fpeaks of the land of promife. In this fcnfe, The land of '^^^''^'^'^ 
 promife is Heaven ; the Jerufalem upon earth is The heavenly Jerifalem. 
 Man firft formed out of the earth, and then animated with the breath of 
 life, is the figure of man now cloathed with a corruptible body, and here- 
 after to be raifed from the dead, and cloathed with immortality. And 
 it muft be here obfcrved, that the prophets foretold what would happen 
 to Jesus Christ and his Church, as well by their adions as their 
 words. The prophet Hofea, by marrying a lewd woman, reprefented 
 Jesus Christ, who by his union with the church has cleanfed hcr 
 from all her pollutions. The brazen fcrpent erefted in the wildernels 
 was a figuj-e of the Saviour of the world lifted up upon a crofs. The. 
 law of circumcifion literally commanded only the circumcifinc^ of the 
 flefh ; but in a fpiritual fenfc, it iignifies that circumcifion of the heart by 
 which chriftians ought to cut off and fupprefs every inordinate defirc 
 which is contrary to the law of God, 
 
 The Tropological or Moral fenfe, is the drawing »2/?r^/ precepts andrZ^^Tro* 
 inftrudions from the letter of the Scriptures. The law forbids i^/^^«?//^- po'og^- 
 ling the ox that tread, th out the corn ^ 5 and St. Taul'^ makes ufe of ^^^' 
 this precept of Mofes, to eftablifh the obligation the faithful lie under 
 of fupplying the mini(la-s of the Gofpel with, all things that are necclla- 
 ry for them. 
 
 What St. Jerome fays^ of thefe different fenfcs of the Scripture, is 
 tins : There are, fays this father, thre^' '■ji-ays of explain'mg the Scripture ; 
 the frft IS following the hiftorical yZw/i', tie fecoiid is following the 
 tropological finfe, and the third is the myflical. Hiftory teaches m the 
 truth and or da wherein things were tranfu^led; the tropolo2;ical fenfe 
 raifes us above the literal, and teaches us to put a moral and injlru^ive. 
 
 » Matth. x\'ii. 43. •- iv. 24. ' Dcut xxv. 4, << 1 Cor. ix. 9. 1 Tim. v. 18. 
 
 « J-iettsT to. Hedibia. 
 
 explar-
 
 or- 3 j4n IntYoduSiion to Book I L 
 
 explanation upon 'what paffed amoyig the people of the Jews. And the fpi- 
 ritual fenfd raifcs us yet higher, making us leave the earthy that it may 
 attach us to eternal felicity ; and thereby the reflexions 'which 'we make 
 on the prcftnt life, difcover to us the happinefs after 'which we afpire. 
 The fathers of the church, who in explaining the holy books to the 
 people, were more intent upon making faints than fcholars, applied them- 
 felvcs very much to the moral fenfc. With this view, they ncglcdcd the 
 literal. Not that they were ignorant of it; God forbid that we fliould do 
 fo much injury to thofe great men as to imagine it! but they chofe to 
 accommodate them felvcs to the defign they had in view. JesusChrist 
 himfeff gave them an example of it, when he oppofed the docility and 
 repentance of the Rtnevites, to the impenitence and obftinacy of the 
 Jews^s and aflured them that the queen of the fouth would o^z day 
 rife up in judgment againft them, and condemn them^. And what in- 
 ftruaions docs not St. ^aul draw from every thing that happened to 
 the Ifraelites in the wildernefs ? 
 
 It was upon this model, that the fathers explained the Scriptures to 
 the people; but when they wrote againft herefics, they contended with 
 them by the literal fenfe, which they have cleared up in an unanfwer- 
 able manner. But neverthelefs we are not to imagine, that the proofs 
 founded upon the myftical fenfe have no force : for the Jews receive it, 
 ss well as we, as appears by the Chaldee Taraphrafe, and by Thilo, 
 who explains the allegories of the law. So that with regard to them, 
 this fenfe has the force of an acknowledged principle, and a thing taken 
 for f^ranted. The modern Jews likewife diftinguidi two forts of fenfes 
 in the Scripture ; the literaly which they call pefchalt ; that is, naked 
 or fmple, a word which they ufe of a man who has been ftripped of 
 his cloathsj and the aUegorical. The expofition of this literal fenfe, 
 they call, Tirufch, and their commentaries Tirufchim. And they give 
 the name of Mtdrafchtm to allegorical interpretations ; which word comes 
 from darrfch, which fignifies to fearch; becaufe the myftical fenfe muft 
 be laboriouHy fought for, and does not immediately prefent it felf to 
 ihe mind. 
 
 * Matth. xii. 41. ^ Ibid. -y. 42. 
 
 The
 
 
 c it- 
 
 Chap. XL the Holy Scriptures. 
 
 These four fenfcs of thcScripturc arcufually contained in two Latm 
 verfes, which are fathered upon Ljrarn^, and of Nxhich this is tiic 
 ienfc ; 
 
 ne Letter mjlruas m in the faB which theWoi^x Qno%i pMns -, 
 
 The ohje^ of the Allegorical y^7z/f is, the faith -, 
 
 The Moral explains the U'-jn ; and 
 
 The Anagogical afpires at the happinefs of another life. 
 
 It is univerfally agreed, that \vc ought firft to appiv our fclvcs to 7/ 
 the literal fenfe of the Scripture, as we have juft now explained it."' , 
 This is the foundation of the other fenfcs: When a man has entered '^'i-i' 
 well into this, it is eafy for him afterwards to make his ufes of ir. He 
 can then eafily difcern to what purpofcs it is applicable; and accommo- 
 date it to his fubjea-, or to the pnflagcs he would explain, or to the 
 perfons to whom he fpcaks. Bcfidcs, there are great numbers of paffa- 
 ges of Scripture relating to*morality, which mufl be underftood in the 
 literal fenfe j that is, in the fenfe which the facted ^^•riters have given 
 them by the infpiration of the Holy Ghost, who was without doubt, 
 able to fupply his writers with natural cxpreliions, ?a-\A fuch as were 
 proper to exprefs this fenfe. So that we muft fearch into the Scriptures 
 with the fame care with which we endeavour to penetrate into the Icnfe of 
 any other author. We are not content with guelling at what an author 
 means, we endeavour to dilcover his meaning with certainty, by weigh- 
 ing the force of the words which he makes ufc of And what rich 
 thoughts would not the Scripture furnifh, if confidered according to the 
 force of its cxprcflions? that is, in the Ibnfc which wc may believe i.s 
 the true fenfe of the Holy Ghost, fince he \'zd, the ficrcd writers, 
 to make ufe of thcfc cxprcflions? He, I fay, who fhall have entered well 
 into the natural fenfe of the Scriptures, will liave a rich fund in it, and 
 will be able to diftributc great treafures among the people; while othcis 
 fill their fcrmons with frivolous and trifling things, which are lb widely 
 diftant from the fenfe of the facred authors, that one dares not lav, that 
 thefe preachers are animated by the Holy Ghost. 
 
 The following rules are fuch as mud be purfucd, if we would e;uer 
 into the mie fenfe of the Scriptures. 
 
 I, R U L r.
 
 Q^6o An Introdu6Hon to Book IL 
 
 I. RULE. 
 The firft and mofl cficntiai rule to be followed, in order to underftand 
 the Scriptures well, is to ftick clofcly to the fenfe which the church has gi- 
 ven to it, efpecially in matters of faith. By the church I underftand the 
 decifions of the councils, and the confent of thegrcateft part of the fathers. 
 There is no hirer guide than tradition ; that regulates the letter it fcif of 
 the Scripture: for the original having been written \^\t\\Qvx point s^ as we 
 have fecn, and confcquently the fame word having been capable of being 
 read differently, tradition has taught us how we ought to read it. And it 
 is this fame tradition that allures us, that the Scripture is a divine book, and 
 that it is not fuppolititious, or apochryphal. Therefore St. Auflin fays of 
 the Gofpcl it fclf, that he jhoiild have had no faith in it^ if the authority 
 of the Catholick Church had not obliged him to it. Which he without 
 doubt faid for this rcafon, bccaufe we have no other way, but. by the 
 channel of tiadition (which is preferved in the church which is Ipread all 
 over the world) of knowing that the Gofpel is a true hiftory, and that 
 the fads related in it are true. 
 
 Besides, experience teaches us, that the Scriptures are fufceptible of 
 fever al fenfcs. There isiould be no herefy, fays Tertullian^, if all the 
 world under food the Scripture as it ought to be underftood j and I am 
 not afraid to fay, that it is the order of divine providence, that the 
 Scripture is fo difpofed, that hereticks fi?id occafions of errour in them ; 
 
 Jince it ts written, that it muft needs be that herefies come, which they 
 would not if there were no Scriptures. But it is alio the fame Scriptures 
 which furnifli us with reafons againft them. And is it not therefore rea- 
 fonable to learn the true fenfe of them, from thofe who learned it from 
 the mouths of the authors themfelves ? The Apoftles did not give the church 
 the letter only, they joyned ihcfpirit with it i they took care to leave with 
 their difciples the true underftanding of their writings, that they might in 
 their turn leave it to their fucceflburs, and fo their dodrine might be pre- 
 ferved pure, and pafs down to the lateft ages, through the channel of tra- 
 dition. Which is what St. Taul exprefly fays to Timothy ^, The things that 
 thou haft heard of me among many witneffes, the fame commit thou to 
 
 fattlful men, who fh all be able to teach others alfo. Different interpreters 
 
 explain the Scriptures differently ; and we therefore want, if 1 may fo 
 
 * Dc Prcefcrip. hgerecic. c. 39. ^2 Tim. ii. 2. 
 
 ipcak.
 
 Chap. XL i^/;^ Holy Scriptures. o^jj 
 
 fpeak, another Scnptui'C to determine which of thcfc expofitions l? the 
 
 true one. Some one iz-ill ask, perhaps, ra\'s Vtnantuis LtrhwafiSy '■jjl.y, 
 
 though the rule of the holy Scriptures is Jure, and more than fufjicient to 
 
 ejlablijjj our belief we yet '•Ji' ill add to it the authority of the fntitncnts 
 
 of the church ? The reafon of tt is this : It is becaufe all the "Jiorld docs 
 
 not explain the Scripture in the fame manner, and becaufe it is profound, and 
 
 too much exalted for e'very man to judge of, and yet evtry one interprets it 
 
 his own way : So that without it^wejhouldfe alwofl as many inter pn tat ions 
 
 as there would be men who fiould engage in interpreting it. Novatian, 
 
 for inftance, underftands it otherwife than Photinus, SabcUius than Do- 
 
 natus, Arrius than Eunomius, Maccdonius than Apollinaris, Prilcillian 
 
 than Jovinian ; and laftly, Pclagius than Celeftius and Neftoiius. It is 
 
 upon this account, that the method I have jufi now mentioned is mceffa- 
 
 Tfyy in order to difcover the truth, among fo great a number of diff. r* nt 
 
 interpretations, which make a fort of labyrinth, m which our tmnds 
 
 would wander in as many turnings a4 there are errours, and from which 
 
 we fiould never be free ^ if the church did not frve for our guide, in 
 
 the underfianding what fie has given us of the Prophets and /Ipoftles^ 
 
 II. R U L E. 
 The authors of the facred books not only fpeak truth, but tlicy fpeak 
 It in a fenfible and realbnable manner. When therefore the literal fenfe 
 of their words imphes no abfurdity, it is the true fenfc \ and reeouife is 
 to be had to allegory and metaphor, only when the natural fcnfe is 
 abfurd. Then indeed recourfe muft be had to figure, becaufe the Holv 
 Ghost cannot infpire men with abfurdities; but not otherwife, be- 
 caufe no fenfible writer always makes ufe of improper, or figurative 
 expreilions. 
 
 III. RULE. 
 
 When the fame thing is expreflcd obfcurely in one place, and clearly in 
 another, that which is clear muft fcrvc as a rule to explain that which is 
 obfcure by, and the light of one palTagc be made ule of to diipei the 
 darknefs of another. 
 
 IV. R U L E. 
 
 Nothing is more ufeful in order to difcovcr the fenfe of an author, 
 than the knowing the end he propofed in writing. And it is therefore 
 of importance to know the charadcr he maintains, and on what occafion, 
 
 A a a and
 
 q(52 An Introdudtion to Book II* 
 
 and for whom, and againft whom, he wrote. Now it is univerfally ac- 
 knowledged, that the end of the authors of the Old Teftament was to 
 rcprefent Jesus Christ, but Jesus Christ concealed under the 
 veil of figures, and the obfcurity of prophefies. And the deiign of the 
 Ne'-ju Tefiament is to fliew Jesus Christ openly, and to make it ap- 
 pear that he is the antitype of thofe figures, and the accompliHiment of 
 thofe prophefies. So that the two Teftaments have a relation to, and ex- 
 plain one another. The New Teftament, fays St. Auftin^ is concealed 
 under the Old, and the Old is mantfefted in the Newi and in another 
 place, All that is contained in the books of the Old Teftament, is either 
 ^^rittenof Jesus Christ, ^r/^r Jesus Christ. And it is there- 
 fore a moft important rule to look on JesusChrist in the Scripture 
 both thefe ways, as concealed under the Law, and as manifefted in the 
 Gofpel. 
 
 V. RULE. 
 
 When a paftage is obfcure, attention muft be given to what goes be- 
 fore, and what follows it. This examination, and the coherence of the 
 context, difcover the true fenfe. 
 
 VL R U L E. 
 
 The Scripture fometimes feems to contradid it felf j but the follow- 
 ing remarks are as it were a key to thefe feeming contradidions, 
 I. When two authors have manifeftly the fame thought, their different 
 manner of explaining themfelves does not amount to a contradidion. 
 One Evangelift makes St. John fay, that he izas not worthy to bear the 
 Jhoes ^/ Jesus Christ^ and another, that he was not worthy to m- 
 loofe the latchets of his Jhoes, but this is no contradidion 5 it is only ex- 
 prelTmg differently St. John's humility, which it is plain they both defigned 
 to extol. 2. The fame man, and the fame thing, has fometimes two 
 names. 3 . The fame hiftory is fometimes written concifely by one au- 
 thor, and more largely by another? but an enumeration of more particu- 
 lars is no contradidion. 4. An author relates the circumftances of the 
 fame fad, either according as they offer themfelves to his memory, or ac- 
 cording to their natural order. 5. An author, who comes after another, 
 omits what has been already faid. 6. Two propofitions may be contra- 
 didory in terms, and yet agree very well in fenfe. Such are that propo- 
 
 ' » Con, Taufi. I 12. c. 7. J- Match, iii. ij. 5 Luke ii. 16, 
 
 iition
 
 Chap. XL the Holy Scriptures. ^^^ 
 
 /Ition of Jesus Christ, Unlefs ye become chUdren, ye Jlmlt not cr.^cr 
 into the kingdom of hea^en\ and that of St. Taul, Be not children'^ 
 for it is evident, that Jesus Christ intends thereby that wc nuift be' 
 come children in malice-, and St. Taul forbids us to'be children m -:[ 
 dom andtinderftanding 5 which is not a contradiction. " 
 
 Vil. RULE. 
 
 We ought, as much as may be, to underfland the languages in which 
 thote authors wrote, whom wc would read, fo as to undei^and them h 
 is not always fafe to truft to interpreters. They may be faithful, it's tnic • 
 and they may alfo cxprefs thcmfclyes in an equivocal manner; and there' 
 fore in order to take away all ambiguity, the oiigmal text muit be ct>u 
 fultedj and when wc are allured that they have not been read otherwncihan 
 we at prefent have them, it is clear that die interpraation of nx hat is ob- 
 fcure in the verfion, muft be fought for in them. The Old Teftcwient was 
 written in Hebrew, and the New in Greek: The knowled-c therefore of 
 thefe two languages is very ufeful, not to fay nccefiary. St. Jerome^ lavs it 
 very clearly 5 As recourfe muft be had to the Hebrew copies, m order to 
 examine the books of the Old Tcllament, fo muft "jje have recourfe to the 
 Greek for the New. 
 
 VIII. RULE. 
 
 When the Scripture tells us that a thing was done, and relates the cir- 
 cumftances of it, we muft believe it was fo. To endeavour to explain it in 
 any other manner, is building caftles in the au- So that it is almolt an in- 
 difpenfable rule, that we fliould always fearch after the literal lenle in tiic 
 firil place, and not go to the myfiical, till that be firft known. St. "Jerome 
 m the Treface to his commentaries on the prophet Obadiah, bet;s pardon, 
 for that when he was young, and gave way to the warmth of his ima-ina' 
 tion, he had explained this prophet in an allegorical manner, before he had 
 ftudied the hiftovy of it. Allegories indeed arc always mod c^ly. r,ut it 
 requires a great deal Of ftudy and labour, to mailer the/zr^r/// fenleof the 
 facred books j Grammar and Hirtory muft be confultcd in order to it 
 whilft in allegories a man is at liberty to fay what he plcafcs, provided 
 what he fays be edifying. 
 
 ? Match, xviii. 5. !^ i Cor. xiv. 20. « Letter to Lucinius. 
 
 A a a I CHAP.
 
 a6/L c/^-^ Introdudion to Book IL 
 
 CHAP. XII. 
 
 Of the Interpreters (}J the Scr'iptnrey their works y and the pr in-' 
 c'lpal editions that have been made of them. Of the differ- 
 ent methods they folloiv in interpreting the holy Scriptures 
 
 w 
 
 HAT alTiftancc foever may be drawn from the foregoing rules, 
 
 or even from this whole work, it were a rafhnefs to engage in i^o 
 
 profound a ftudy as that of the holy Scriptures, upon one's own undcrftand- 
 
 TheSftr-in^ o^Iy, and without following fome guide. There are fcveral offer 
 
 Tifel'upm themfelves, which may be followed, even in the different routs which they 
 
 theScri- havc taken. 
 
 f^"^^- f OR fome have applycd themfelves to edification only, and have loughe 
 
 Specula, for nothing in it but what relates to morality. Thefe have chofen out the 
 palfages of Scripture, they like, and difpofed them into proper articks ; and 
 thereby propofe the Scriptures to us as a looking-ghfs^ in which we may 
 both fee and adjuft our felves. And accordingly they give this very name 
 to their works, and call them Specula, Minours. 
 
 Synopfes. OTHERS have made abridgments, wherein you fee every thing 
 the Scripture fays, on any one fubjed; and this is what they o.'AXSynopfs, 
 
 Homilies. So ME have in a plain ftile explained the Scripture in the form of a 
 difcourfc. Thefe the Greeks call Homilies y and the Latins T)ifcoiirfes, or 
 Enarrations, whilfl others again have borrowed the form of dialogues, and 
 others that of meditations. All thefe expofitions of Scripture are pathe- 
 tick; they proceed from the ardour of an enflamed mind, which makes ufc 
 of lively and fervent exprelTions, to declare what fhe feels. This is the 
 method thofc interpreters have followed, whofe only aim is to kindle 
 in the heart of their readers, an ardent love for the things which they endea- 
 voured to explain, and who have therefore applied themfelves only to thofci 
 things which might be of fervice in regulating our manners : So that none of 
 their works are either fo exad, or fo full of learning, as the Commentaries^ 
 
 This
 
 Chap. XII. the Holy Scriptures. 
 
 3^ 
 
 
 This word in the Latiriy from whence it is taken, li-n.hjv properly O, 
 n^Journaly or Mtmolrs of things we would remember, wherein tliin-b arc"'*'"' 
 written down without art or order, juft as they naturallv prcfcnt thei Jch cs ''" 
 But at prefent among us it fignifics a work of great rcficaion, wlicrcin xvc 
 report the opinions of different authors, choofc out the beft of them, and 
 then add our own, if there be any thing particular in it. Tlicre are laeral 
 forts oiCommentaries iiomzoi which are only Coniiextons of the pafl'aues y-..-..' 
 of the fathers, who have expFained the Scripture, which gives ihcm die ^"."'^ "-^ 
 name of Chains. Others confift in abridged explanations, which were for- mc-ra- 
 merly called Poftillas, oi ToJiiUcs. They were (liort marginal notes. T!k word 'T . 
 Jpoplle comes from the Latm Toftilla, whicii is theVame thing as Tojlea. PoftL. 
 Serrarim pretends, that the new expofitions of Scripture which were pub- 
 liOied after the ancient expofitions of the fathers of the church were called 
 Toft-illas; and that from thence came Toflilla. But others pretend that 
 this word comes from the old word Pojiea, which, as the glolTaries fhew 
 us, fignified a ^age. 
 
 The Gloffes come very near to the Tofltlles. They are /liort remarks, G-o.lb. 
 which are as it were the Tongue by which the author explains himfelf j and 
 the word Glofs comes from a Greek word which fignifits a Tongiu j and 
 with authors of the middle and lower age, wherein Lathi was at an 
 ebb, to glofs flgnifies to explain j or to dif cover. 
 
 Taraphrafes on the contrary are diffufc explanations, therein what P^raphn- 
 had been faid obfcurely, is cleared up. '"•'• 
 
 The Verfions differ from xhzTaraphrafes in this, that in the J\rfions"<^^^o^- 
 the words of an author arc fimply tranflatcd without adding any thing to 
 what he fays, or making him exprefs his thoughts, as he would hinilel^' 
 have done in the language, into which the tranflation is made ; whereas in 
 Taraphrafes, they add fome words to the author's own, that his meaning 
 may be fhewn with the more (Irength and energy. 
 
 Analyfis fhew us, in a methodical manner, the thoughts of an author, .Analyfcj. 
 the method he purfued, the end he propoicd in writing, and the reafonings 
 he has made ufe of. 
 
 The ftudy of the Scriptures is a work of infinite labour; they arc an 
 tnexhauftible fund, in which the farther we dig, the more hidden tixaftircs 
 we find. Neverthelefs, this divine book ought to be the nourifhment of 
 the faithful : It offers proper food to every age, and every condition. God 
 
 nou.-
 
 j4n Introdu6lion to Book 11. 
 
 nounlJoes ns, fays St. rylufitn, with what is clear, and exercifcs us with 
 what we do not comprehend. And in another place, the Holy Ghost, 
 ^a^'s the fame father, has difpofed the Scriptures in fuch a manner, that 
 what is clear ferves to fatisfy us j and what is obfcure, to prevent the 
 diftaft we might otherwise have for them. 
 
 We fhould here add the names of the authors who have acquired a 
 reputation by their works on the Scriptures ; but the number of them is 
 fo ^reat, that it would be endlcfs. An Engltjh author, called Wdliam Crow, 
 ha^ printed a catalogue of them at L^;?^-?/?, in 1672; wherein he fets down 
 the name, country, profeflion, and religion of each author i the titles of 
 his works 5 the number of volumes they contain; the editions they have 
 had ; the time in which he lived, and the year of his death. But as late as 
 this catalogue is, there have fmce appeared fo many new works, that there 
 are many additions to be made to it, which father Le Long of the Oratory 
 is now at work upon ; for to the catalogue of the Bible, he adds that of 
 the interpreters^. And were I therefore to undertake to give here a par- 
 ticular account of all the authors who have written upon the Scripture, 
 it would be to undertake what is already done. And 1 fhall therefore 
 not fay any thing of particular Commentaries^ but only of the Collections 
 that have been made of them. 
 
 The Divines of T>oway printed a ColleEiion, in the laft age, which 
 comprehends the Common Glofs, of which Strabo, Abbot of Fulde^ a Be- 
 nediBin, whoflounflied in the ninth century, was the author; and another 
 Interlineary and Marginal Glofs, which is imputed to Anfelm of Laon, 
 who lived in the twelfth century. An(\ this ColleB ion contains Ukewifc the 
 o'pofitions ot the fathers, as well Greek as Latin; and the i^pojiilks 
 •of Nicolas of Lira, who left Judaifm, became a Chriftian, entered into 
 the order of Su Francis, and died in the year 1349. Thefe Divines 
 have alfo annexed the i^dditions of Tatd of Burgos, who was a con- 
 verted Jew, and afterwards made Biihop of Burgos, and The replies of 
 Martimis Thoringm. T\\s, ^Antwerp edition in the year 1643, is a 
 very beautiful one* 
 
 1 In the laJlFoIio edition, vmjtio'aed (p. "^^-jyand 554 Notes) his catalogue of all that have nvritten upon 
 the holy Scriptures, as tcell a?icient as viodern, is very compleat, and takes up the 'u:hole femid vo- 
 iuvie. It descends even to an account of thofe ivho have vjritten Grammars or Didioiiaries of the 
 ^learned lav^agcs, v: herein the facred text is emcerned. 
 
 F, de
 
 t Q „^„r,. 
 
 Chap. XII. the Holy Scriptures. ..^^ 
 
 F, de la Haye, a Cordelier, publifhcd an edition of the Bib'c at Tari^ 
 ill the fame year, under the title of BiLlta magna, which contains the 
 authors who have made Rotes and fhort Commentaries, The iiift edition 
 confifted of but five volumes; afterwards he brought it up to nineteen. 
 
 In the year 1660, the Commentaries of the moft learned authors who LV-i-::.!. 
 have applied themfelves to Scripture-criticifm, and examined the words, ^''"'^^' 
 phrafes, and properties of the language of the holy books, were printed at 
 London in nine volumes Folio. Matthew Toole has given us an abridg- 
 ment of them, and of almofl: all the other later authors who have wriitai 
 upon the Scriptures, under the title of Synopfa Criticorum. The 'Dutch ^ 
 have fince made an edition of the EngliJIo Criticks, which is larger than i. 
 of London. 
 
 The Tolyglotts, of which I have fpokcn, are a fort of Comment ares. ^ 
 By comparing the different vcrfions of the Scripture, we there find the ex- ' 
 planation of feveral obfcure paflages. In the year 1 61 6, there was printed 
 at Antwerp, a colkaion of all the Latin verfions of the Bibk-, that had 
 been made. 
 
 The Harmonies .^tt works that give a great deal of light to tlic Scri- i 
 pture. Such is that of the hiflory of The Kings, with the hiflory c\ TLc 
 Chronicles \ it fhews the difference there is between them, and wlut o; c 
 of them has more than the other, and what lefs. But thcl'e Harmon, s 
 are abfolutely necelTary for the four Evangelills, and therefore \\e lia\e 
 a great number of them. I have my felf given a new onc^ but whe- 
 ther I have been more happy than the reft, in the method I have taken 
 to reconcile the Evangehfls, it belongs to thofe who think fit to nuke 
 ufe of it, to judge. 
 
 In order to make ihz^c Harmonies , all the paflages in whidi the fame 
 matters are treated on, or mentioned, mull be colleded together, either 
 in order to reconcile their feeming contradictions, or oppofitions, or in 
 order to clear up what is obfcure in any of them, by comparing them. 
 Which comparifbn is often of it felf fufHcient to remove ail the dark- 
 nefs of a paflagc. In order to explain terms which are obfcure, lays 
 St. i^ujiin ^, yott mtift fearch for examples of them in places which are 
 deary that fo what is plain may feyve to clear up all our difficulties i and ui 
 this the memory is very fer-vic cable. At picfcnt, it is exceeding caiy to 
 find all the parallel places in Scripture, 
 ! De doftrina chrif^iana. h 2. c. ^. 
 
 Tub
 
 368 
 
 t^n Introdu6l:ion to Book IL 
 
 Con- The books in which we find this ready done to our hands, are call- 
 
 cojdan- ^^ Concordances, on account of the ufc for which they were at firft 
 made; which was to find all the places where the fame thing is fpo- 
 ken of. The general ufe of them is, to be able upon the mention of 
 any word or paflagc in Scripture, to find out the place, the book, 
 chapter, and verfe, where that word or paflage is. When people had 
 not the afllflance of thefe Concordances, they muft have had excellent 
 memories, to have remembered the places of all the paffages in Scripture they 
 wanted to make ufe of Cardinal Hugo de S. Cher, was the firft who 
 -^ made one of them, which was in Latin for the Vulgate s and he was 
 
 aflifted in this laborious work by three hundred monks. Rabbi Ifaac 
 Nathan, after his example, made one for the Hebrew. Mariiis de Ca- 
 lafio, a Cordelier, printed one of the Hebrew text at Rome, in four vo- 
 lumes. That which Buxtorf has given us, is but in one volume, becaufe 
 he has taken away the Latin verfions which Marms had put into his work. 
 Conrad Kircher has made a Greek Concordance of the Old Teftamenty 
 in which we fee how the LXX. have explained the fame Hebrew word, in 
 all the places in which it is found in Scripture: It was printed at Frank- 
 fort in 1607^. Henry Stephens has given the world a Concordance of 
 the New Tefiament in Greek, which Schmidius has perfeded. 
 
 Tojiatus and Cornelius a I^apide have made vaft Commentaries upon all 
 the Scriptures. And at the head of the T[^olyglotts,ti^^tQ\z\\y thofe oi Antwerp 
 and England, and in the two laft volumes of the Great Criticks, we find 
 preliminary treatifes, which are full of excellent things, and contribute very 
 much to the eafy underftanding of the Scriptures. But left the large vo- 
 lumes (hould frighten thofe who would apply themfelves to the ftudy 
 of this divine book, I fhall declare that one (hort Commentary, as that 
 of Vatabkis, Tyrinus, 01 Menochitis, is fufficlent''. 
 
 I T is a good method to read the Scripture firft without any Notes or 
 Commentaries. It is St. i^uftiris opinion, who faysS that whoever would 
 enter into the Jenfe of the holy Scriptures, muft firft read them himfelf, 
 and know fomething of them, though he cannot refolve all the difficulties 
 l?e rmets with in reading them. And after having read over the Scriptures 
 once, we may take Vatablus of Robert Stephens's edition, who to this au- 
 tiior's Notes, which are (hort and clear, has added the Vulgate, and another 
 
 ♦ Trommius has fmce ghien the "jsorld another, and better Concordance of the LXX. ^ Such 
 rn Krgliili is. Fell upon St. Vaul\ Epiilles, e>-r. c De dodrina chrilUana. /. 2. c. %. 
 
 verfion
 
 Chap. XII. the Holy Scriptures. 5^9 
 
 vciTion made from the Hebrew, The doclors of Salamanca reviewed this 
 work, and cut off what they thought not orthodox. And this fmglc work 
 may fupply the place of many Commentaries, A man who has not a great 
 deal of leifurc, may with the aflldance of thefe Notes, and this hitro- 
 diiBion^ undertake the fludy of the holy Scviptute. And God grant, that 
 the pleafure which he finds in it, may not be a tranficnt one, but the be- 
 ginning of that which the Saints enjoy in heaven, where they clearly fee 
 thofe truths which are contained in this divine book. 
 
 If it be asked, with what books of Scripture we muft begin this flu- 
 dy, I anfwer, that what St. Jerome advifcd Lcta to do, concerning the 
 education of her daughter, was this: She mujl jirft learn the Pfaltcr, anil 
 entertain her felf with thefe divine Songs j fie will learn in the Proverbs 
 of Solomon, how to regulate her life ; in the Ecclcfiaftcs, I.q-jj to dcfpife 
 the things of the world ^ and fie mtift read the book of job, as a patttrn 
 of -virtue and patience. Then fie fioall pafs on to the Gofpcl, which fi:e 
 mtifl never leave ojf\ and mufi endeavour to fill her heart with The Ads 
 and Epiftles of the Apoflles. After fioe has enriched her flf wilh thefe 
 treafures, fie may learn the Prophets, ^Z?^ Pentateuch, the books of Kings, 
 Chronicles, Ezra, and Efther, by heart : And then laft of all, fi^e viaj 
 without danger learn alfo the Song of Songs: If fij^ begin with tits 
 book, before fis is in a condition to comprehend the myflcries it contains, it 
 ?nay be to her an occafion of falling. 
 
 I Cannot conclude this fecond book better than with tlie excellent 
 advice of St. Bernard. The reading accidentally, or as an occafon offers, 
 € anno f edify \ it only ferves to make the m.nd vofa^i'e and i*iconJlc7jr. 
 What we read tranfiently is eafily forgotten j we muftflop foine time, and 
 meditate upon what we read. The facred bocks ought to be read and 
 tmderflood with the fame fpirit with which they Wfre writtin. JVe fiall 
 never enter into the fcnfe of St. Paul, tinlcfs by a purity of intention^ 
 and intenfenefs of reflexion, we enter into the very fpirit of him. And 
 unlcfs pisty raifes in tM the fame tranfports with thofe which are cx- 
 prejfed in the Pfalms, w£ fijall never comprehend the vieaning of him 
 who fang them. 
 
 The End of the Second Book. 
 B bb
 
 376 
 
 y/« Introduction to 
 
 Book III. 
 
 mCM nau»w. ' t. i uL.g iwg5weg BjaitgJ 
 
 JtH-MtaLawB— I iwin 1 1 
 
 A N 
 
 INTRODUCTION 
 
 TO THE 
 
 HOLY SCRIPTURES. 
 
 Book 111. 
 
 CHAP. L 
 
 7i}e defign of this book. It treats of things which may h& 
 called foreign to the Scripture y but which ferve to clear it 
 up ,• as is done by what is here faid of the falfe Gods, of ido^ 
 latry^ and of the names of the falfe Gods, The devil would 
 have the honours ^ titles and nam.es which belong only to Gody 
 attributed to him f elf 
 
 HE defign I propofcd in this work, was to clear up the ge- 
 neral difficulties that are found in reading the Scripture* They 
 ufually arife from the ignorance of multitudes of things which 
 were familiar to the Jews, to whom the facred writers fpoke. 
 And I have therefore been diffufe enough in fpeaking of every thing that 
 
 relates 
 
 I
 
 Chap. I. the Holy Scriptures. o-jy 
 
 relates to the Jewifh nation, the origin of this people, its hifiorv, laws, 
 worfhip, cuftoms, pradiccs, and government. I have entered into a par- 
 ticular detail of whatever could give the reader a perfccl kno\vlcdi;c of 
 them. But neverthelefs, there yet remain diiliculties to be removed, con- 
 cerning other things, which are not peculiar to the Jews, but are fomo- 
 times mentioned in Scripture, and are very little known. Such are the 
 falfe deities and religion of the people, who bordered upon Judcdy whidi 
 often did occafion the failing of the people of God, and from which it 
 was the buf-nefs and attempt of the Prophets to turn them. And con- 
 fequently their realbnings will be much n;ore eafily underftood, when 
 we know what that idolatry was, which they oppofed. And therefore 
 I have thought it proper to give an account here of the falfe deities of 
 the Gentiles, and of feveral the like things, which the facrcd writers have 
 fuppofed as fufficientiy known to thofe for whom they wrote. They did 
 jiot undertake to explain the fecrets of nature, or to write an hillory of 
 metals, precious ftones, animals, or plants, or to give an account of all 
 difcafes. And befides, the great difference of the Hcbre'-JD language from 
 all others, and the great diftance of time from them to us, have alio 
 thrown an obfcmity over all thcfc things, which perplexes tlie inter- 
 preters. 
 
 I fhall in this chapter begin with the idols, whofe names are menti- 
 oned in the facred books. 
 
 [And herein I fhall fpeak I. Of the origin of idolatry. 11. Of the 
 places fet apart for it. III. Of the worPnip of idols. IV. Of the means 
 of lupporting it. V. Of the feveral forts and parts of idolatry. V'l. Oi 
 the epocha of it. VII. Of the names which are given to the true God 
 in Scripture. VIII. Of the names which arc given to idols in Scripture; 
 and, IX. Of the idols thcmfelves, which arc mentioned in Scripture.] 
 
 I. Man was created to know and worfliip the true God ; and there- T^r su. 
 fore though fm could eafily rob him of the knowledge of this divine /^/' ' 
 being, yet it could not blot out the idea of liim. This is fo livelily im- 
 printed on the minds of all people, that the moft grols and barbarous 
 have not been able to live without fome deity. But as the mod fenfi- 
 ble effed: of the corruption, into Vv'hich humane nature is fallen, is it"s 
 havins fo attached men to the fenfes, that thcv fcarcc conceive or know 
 any thing but what is corporeal 5 all thclc nations have fought lor their 
 
 B b b 2 Gods
 
 qy2 u^^ Introdudlion to Book IIL 
 
 Cods among corporeal beings. Thofc things which by their fplcndor 
 dazzled theireyes, or furprized and intimidated them by their power, or 
 brought any confidcrablc advantages to them, thereby drew upon them- 
 fclves their adoration. Hence arofe all idolatry; the fun, moon, and 
 ftars merited divine honours by their beauty : the elements, the fire, the 
 water, and the air, by their ufefulnefs. Wine, corn, and fruits, not only 
 procured divinity to thofe who taught the arts of cultivating and improving 
 them ; but have alfo themfelves been looked on as divine things. There 
 is fcarce (o much as a bead, which Egypt has not worlhipped. Stirely 'vam 
 are all men by nature^ fays the author of the book of fVifdom^, 'who are 
 ignorant of God, and could not out of the good things that are feen, know 
 him that is ; neither by confidtring the 'works, did they acknowledge the 
 work-mafter: but deemed, either fire, or wind, or the fwift air, or the 
 circle of the ftars, or the violent water, or the lights of heaven, to be 
 the Gods which govern the world: with whofi beauty^ if they being de- 
 lighted, took thcfn to be Gods-, let them know how much better the Lord 
 Qf them is : for thefrjl author of beauty hath created them. 
 
 The Idea of God, which nature has engraven on the minds of men, 
 reprefents him as a being independent, omnipotent, all-perfed, and the 
 author of all good things, and all evils ; that is, of all the punifhments 
 which are inflicted upon fin. And from hence it is, that whatever men 
 have looked on as the caufe of good things and of evils, has Iiad divine ho- 
 nours paid to it. 
 
 And with the corruption of human nature, other caiifes have alfo con- 
 curred in the eftablifhing of idolatry : as the am.bition of kmgs, and the 
 flattery of their courtiers. Kings made men pay them the honours due on- 
 ly to God, while they lived , arid their courtiers continued them after their 
 deaths in or 'er to ingratiate themfelves with their fucceflbrs, who were 
 well pleafed to be thought the children of the Gods. And their fubjeds, by 
 their fabmilTion, encouraged them in thefe impieties, and applauded them, 
 lathers have alfo tometimes deilicd their children, in order to comfort them- 
 jfelves thereby under the lofs of them ; as if they had left the earth, to go 
 and reign in heaven. And this the fame author of the book of Wif- 
 dom"^ declares to have been one of the caufes of idolatry ; k^ father 
 afflicied with untimdy mourning, when he hah mada an image of his 
 
 * xiii. li 2^ 3. i' xi¥. 15, i5. 
 
 ihildi
 
 Chap, I. the Holy Scriptures: 
 
 child foon taken asjay, no-jj homttred him as a Cod, -xhich -as tfen ^ 
 dead man, and deUvered to thofe that ^^ere und.r hnn, cerlnomes and 
 facrifices. Thus mprocefs of time, an ungodly cuflomgro-^^tfircnir -,-i 
 kept as a hw, and graven images -^-ere '■^orJI,q:fid by the commMdimy-s 
 of kings'^. 
 
 Ad!) to this, That the care the Egyptmns took to prcfcrvc their dcid 
 bodies, is well known to the world. They did not interr, but embal-u 
 them; and they adorned their coffins with the figure of fome animal whidi 
 the deceafed loved, or had cholen for his device. And this collln was rrc- 
 ferved with care, in the places appointed for that purpofe. It was relbcdcd 
 as fomething faercd, and the honour parting fi-om the dead man to tlic 
 figure of the animal which was reprefcnted upon his coffin, they olVacd la- 
 crifices to this animal as to a God j and the tombs of the dead 'became in- 
 fenfibly the temples of the living. It is certain that tombs were made ufc 
 of as templesb. ''Jnftm the hillorian fpeaking of a king of T>amafLiis 
 called T>amafcus, fays, that the Syrians, m order to ionour Lim, h iioZ 
 red the fepulchre of Amhcs his "^^tfc^ which firved thtm for a tcnipL - 
 md that they looked on her as one of their moft holy d.tties. And the 
 fame author reports, that Epheftion was looked on and honoured as a God^ 
 after his death, by the order of i_AliXander the Great. 
 
 The form of thefe fepulchres had the air of a temple; they were a- 
 dorned with columns, pyramids, and other pieces of aivhiteclure. Xot 
 that the Pagans only thus adorned their tombs j the fcrvants of the true 
 God alfo did the fame: for we fee that Jacob adorned RaclcU tomb 
 with a Tillar c. In the Hebrew it is Matzeva, and in the Greek, crTr'^,; . 
 that is, a Column, or a Tyramid, or a Square ftone. And tliefe forts of 
 TilUrs were alfo woifhipped by the Pagans. The Syrims worfliipcd The 
 Sun under the figure of a Tyramid, and the Arabians worlhippcd / 'cmts 
 under that of a Sqtt.ire-ftone, And from hence comes the command which 
 God gave the Jews in Leviticus, Not to r<.ar up Pillars, or fet up iinagts 
 of flcnes to iscorfoip tkem^. And it muft be obferved, that the I'ulgate 
 fometimes gives the name of Statues to thefe 'FiiluiS , as in The fecond 
 book of Kings i He took a-jjaj the Statues of Baal rs.hich his father 
 
 * 7ke fiate of idolatry m the luorld, ahout <^oo jc/irt Lefore Chrift, is finely re^refeTited hj the 
 Dean of Norwich, Con. P. i.B. 3. uf:dcr the jear <^Z2^ ^ Lih-^C. c.z. .'Gen. xixv. 
 
 20- i Lev. xxvi. 1. 
 
 iai 
 
 373
 
 374 ^^ introdudion to Book III. 
 
 had ntade^. Thefe Statues were nothing ctfe but the fe forts of Columns, 
 or Square Jfonesy of which we are fpcaking. 
 rhejeivs g y t Without dwelling any longer upon the origin of idolatry, I Hiall 
 rXf'llonly obfervc,that the {lay of the Hebre'oL'S mEgyp was very pcrnitious to 
 .a-mpleof theiii. The idolatry of this fupcrftirious nation made deep imprcflions on 
 j tian/r their minds. Being accuftomed to fee corporeal gods worfhipped, they 
 ^trfiiti- -^oLild have fome fuch to march before them, and be their guides in their 
 '*'* travels. Henee came their petition to Aaron, to make them a Golden 
 Calf^. For fo extravagant a thought as this, cculd not have been found- 
 ed upon any thing but the fuperftition of the Egyptians, who worfliip- 
 pcd Apis under the form of an ox. And in fpight of the teirible pro- 
 hibitions of the law, they flill prefcrved a violent inclmation to the wor- 
 fnip of falfe Gods 5 which was doubtlefs cheriflied by the examples of 
 the Canaanites, among whom they lived, and who being in the neigh- 
 bourhood of Egypt^ had very probably, many of the fuperftitions and 
 cuiloms of the Egyptians among them. 
 
 < And the devils, equally jealous of the glory of God, and the hap- 
 pincfs of men, did not forget themfelves on an occafion which was fo 
 favourable to their delign. Taking advantage of the barbarity of the 
 people, and the ambition of their princes, they put themfelves in the place 
 of the true God, to whom they would have equalled themfelves in hea- 
 ven 5 and not content with the name only, they attributed to themfelves 
 the honour of facrifices, and all that worfliip, which they faw Abel, Seth, 
 and other good men, pay to God. Which is the reafon why we find 
 io mucli refemblance between the J^wifh and the Pagan religion, as to 
 -ceremonies and external worfliip. The idolaters honoured their images 
 with the (ame vvorfhip with which the Ifraelites honoured the true God, 
 Thus the Scripture gives the name of T>ev!ls to idols : They facnficed, 
 ^i^.^^T^avid, their fins and their daughters unto Devils^. Which was not 
 becaufe the Jews and idolaters addreded their worfhip diredly to thefe ac- 
 curfcd fpirits, but becaufe the idols they worfliipped were either the ha- 
 bitation, or the invention of devils. But, 
 -nepUces II. W E fee in prophanc authors, that the Eminent and High places were 
 ^henthe jQ^^^^d on as holy, or at Icafl as moft proper for facrincing. And there- 
 V»ZZ fore they generally facrificed either on the tops of mountains, or in the 
 
 -fyrmsd. * iii- 2.. Vulg. ?' Exod. xxxii. f Pfal. cvi. 37- , 
 
 -^ ■ . . woods.
 
 CMp. i. the Holy Scriptures. 
 
 woods. It is the cufio?n of the PciHans, fays Herodotus, to oo up upon the 
 higheft mountains, there to off.r fucnjices to lupircr; that is to tie & 
 mament of heaven, which they call ]u^\ici-. BcilJcs, the mcatcil pu-t of 
 thefe facrifices were ihamcful, or ridiculous, and therefore the devils caiifcd 
 them to be offered up in woods and Mattered places, to conceal them from 
 the multitude 5 or elle, perhaps, under ibme great tree, which palled for a 
 tree confecratcd to fome deity. For which rcafon, God being wiliin- to 
 blot out all the footfteps of idolatry from the midlt of his people, not only 
 commanded them to offer facrifices to him no where but m the place wlii j'l 
 he Jhotifd choofe to build his temple ^ ^ but alfo forbad the ]fraclitcs to facri- 
 fice in high places^, or to place a grove of trccs^ near his altar. But Ma^ 
 najfeh broke through this prohibition, when, as the Scripture fays, He 
 built up again the high places, and reared up altars for Baal, and made a 
 grove^. And Ifatah '^ reproached the Ifraelites with the like prevarication, 
 when he faid. Are ye not children of tranfgre£ion, a fed of fulf,:uod, 
 enflaming your felves -jvith idols und^r every green tree, flaymy thl 
 children in the vallies , under the clifts of the rocks? An^lcr'e- 
 miah^ reproaches them again with having //^rr^ the harlot, that is, wor. 
 fhipped idols on every high mount am, and undiV every green tree. 
 
 Nor were the mountains, the woods and the valleys onlv appointed- 
 for the worfhip of falfe Godsj but almoft every thing elle amonq the pa- 
 gans, bore the marks of their idolatry. Herodotus fays, that i\\cThtvt- 
 ciansy who were the greateft fea-men in the world, adorned the heads and 
 fterns of their fhips with the images of their gods. And St. Luke"^ has ob- 
 fcrved, that the veffcl which carried St. Taul from Malta to Syracufe, had 
 Thefgnof /Z'.- Caflors j that is, of Gijlor and 'Pollux. And it is Ibmc- 
 what probable, that the veffel in which Europa was carried away, had the 
 iign of a bull, which gave occafion to the poets to fay, that Jupitir car- 
 ried her away under that fliape. Nay, the fiiperfiition of the Pagans wcnc 
 fo far as to wor^ip the gods and goddeffes of all countries, even iliolc 
 which they knew not r And thus there was at K^lthciis an altar con(e- 
 crated To the gods and goddefes of Europe, Alia, Libya, andtothcufi. 
 known God', which gave ^t. 'Paul occafion to make that difcouric in iha 
 ^Areopagtis, which is related in the A^s '\ 
 
 • Deut. xii. 14. ^- Lev. y.vvi. 30. c Dcut. xvi 21. - aKingsxxi. 3. ^hii.4,c. 
 * 'ill. 6. .^ A^s xxviii. II. F/r/j.-t/*?, •> xvij. 23. 
 
 ; 111. TtlB 
 
 37>
 
 9^(5 An Introduction to Book IIIj 
 
 rbevjor- HI. The adoiMtion, or worfnip, which the Pagans paid to their gods' 
 ''■doh^ did not confift barely in the facrifices they offered to them, but alio in pro- 
 Arations and bowings of the head. It was alio a religious ceremony, and 
 a mark of refpcct, to lift up the hand to the mouth, and kifs it ; whence 
 it is that as St. Jerome has obferved, to worjloip and to kifs are in the 
 Hebrew fynonymous terms: and in Theficond'Ffalm, inftead oi Appehen- 
 dite d'fcipHnam, Hear dtfctplme, as the Vulgate has it, in the Hebreu; it is 
 Kifs the fin ; that is, Worfhip him. And therefore Job, in order to ex- 
 prefs his not having fallen into idolatry, fays% If I beheld the fun "juhen 
 it (Inned, or the tnoon -jc diking in br'ightnefi, and my heart hath been fe- 
 
 cretly enticed, or my mouth has kijfed my hand Idolaters alfo loved long 
 
 prayers perfwading themfelves that they fhould be the more certainly heard 
 by their gods for the length of them. We fee in the hiftory of The Kings ^, 
 that The prophets of Baal called on his name, from morning even until 
 noon. And it is this fort of prayers that Jesus Christ condemns in 
 
 the Gofpel^. 
 
 But God, who knew the incUnation of his people to idolatry, took 
 care to turn them ftom it, and to forbid them all the cufloms and ceremo- 
 nies of the Pagans which had any relation to their falfe worfhip. We learn 
 from Herodotus, that the Arabians and neighbouring people cut their hair 
 round in honour of Bacchus, who wore his io. And therefore God for- 
 bids the Jews, To round the corners of their heads, or mar the corners of 
 their beards \ And it is faid in Jeremiah^, 1 will pimijh Egypt, Judah, 
 Edom, md they that dwell in the wildernefi, who wear their hair cut 
 
 round, . 
 
 Another cuftom among the idolaters, was to make inciUons in their 
 bodies, and imprint upon their -flefh marks made with blood, and other 
 colours. Lucian fpeaks of this cufcom in his book Of the goddcfs of Sy- 
 ria, He fay?, that thefe marks were imprinted either upon the hand, or 
 head ; and that flaves efpecially, who were confecrated to the fervice of 
 any God, were marked in this manner. As for the incifions, it appears by 
 the Scripture, that the priefts made them when they facrificed ; They cried 
 jiloiid, and cut themfelves, after their manner, with knives and lances, till 
 the blood gujhdd out upon them^. And Laertins teftilies. that the priefts 
 
 3 jDrxi. 25, 27. " I Kings xviii. 26: I Matth. vi. 7. ^ Le/. zix. 27. ' Jer. ix. 
 5,^. Vuk & ^^-'sb. h Kings xviii. 28.
 
 Chap. I. the Holy Scriptures. ^-^ 
 
 Kii Bellona obfcrvcd the fame ceremony: They picnfice^, favs he, v.-t 
 ^ith ftrange blood, but their o-^w, for havhig torn their 'jJjcuUers[ avJ 
 ■lifting up a naked fword in each hand, they 'H'alh, they run, they ah the 
 mad-man. Whereby we fee the rcalbn why God forbad his people, //v 
 making any cuttings in their flefi for the dead, and the printing any Lnh 
 upon themfehesK For the Pagans did thefe things, not onlvm honour 
 to their Gods, but alfo in teftimony of their grief, at the lols of any oi 
 their neighbours j as Herodotus reports of the Scythians, Nxho Oafhcd their 
 arms, upon the death of their prince. And the fame author fpcakin- o: 
 the temple of Hercules, which was upon the fea-(hore, near the mouth cf 
 the Nile, fpeaks concerning thefe Jtig7?iata, or marks which the Pagans 
 imprinted on their fleOi, thus: There "jj as, fays lie b, and there is y.t upon 
 ■the fea-Jhore, a temple confecrated to Hercules, to ^^'hich tf any fUve re 
 tire, and imprint on his body the ftigmata, or facrcd marks, conf.cratmf 
 himfelf to the fervice of this God, it is not la-^fd to touch him : And 
 perhaps St. Taul alludes to this^ when he fays, Let no man trouble fue, 
 for 1 bear in my body the marks (Vulg. and Qu ftigmata) of the Lord 
 Jefus, But, 
 
 IV. A religion fo extravagant as this of the Pagans, could not have fub- rh* fatft 
 fifted long, if the devils had not drawn refpecl to it, by the wonders wliich ""^ ''" 
 they caufed their priefts to work, by communicating to them a part of their Tj'd^L 
 power. There were idols which, it is pretended, Ipake and uttered oraclo. 
 The Jews fay, Laban's idols did fo ; and this was the realon, fays Mat- 
 monides, why Rachel took them privately, and carried them away with 
 her, for fear thefe idols (hould have diicovercd to Laban, her husbands 
 defign of returning into his own country, and the road he was to take. 
 I am feniible indeed, that too eafy credit is not to be given to all tiie pro- 
 digies which the ancient hiflories relatej but if they are not all true, lb 
 neither is it pofliblc that they fhould be all falfe: We have at leall no 
 room to doubt of thofe which the Scripture relates. Por lueh were the 
 prodigies wrought by Tharaoh's magicians: But the power of Mofs, 
 which was that of God himfelf, was fuperiour to theirs ; and therefore he 
 wrought greater wonders than thofe magicians could. Before |esus 
 Christ came into the world, the devil reigned in it, and nothing- 
 was more common than magick : The cncliantcrs drew ferpcnti out 
 'Lev. xiv. 8. lUb. 2, c Qai. ^i i^_ 
 
 C ^ c of
 
 378 
 
 Jin Introdudion to Book IlL 
 
 of thcii- holes, tamed them, took their poifon from them, and did an hun- 
 dred other furprizing things. And it mufl certainly have been an eflabli- 
 fhcd and creditable trade, ilncc God fo exprefly forbids liyThere Jhallnot, 
 lliys he, be found aynorigyoti^ any one that ufeth divination, or an obfer- 
 ferver of times, or an enchanter, or a witch, or a charmer, or a confulter 
 "juith familiar fpirits, or a i^^izard, or a necromancer \ 
 Ttjeetevih A N D as the knowledge of futurity follows miracles, and is a certain 
 fo^theM- niark of the divinity • this therefore the devils alfo attributed to themfelves, 
 fehesthe ^j^j \^^^ ^heir prophcts, who foretold future things. And it is not to be 
 offJuri- wondred at, if their prophecies proved fometimcs true. Only we muft 
 *J- obferve, that thefe angels of darknefs have no other power over men, than 
 
 the executioner has over criminals, whom juftice delivers up to him^ to 
 carry them to their execution, or punifhment. God makes ufe of the 
 niiniftry of devils to punifli men, when they have been wicked enough 
 to defert him. And on the other fide, he makes their malice and artifices 
 jubfcrvicnt to his defigns, by permitting them fomctimes to foretel what 
 will happen, that he may thereby give the greater luftie and glory to the 
 truth. Thus did the prophecy of Balaam ^, that there Jhould come afiar 
 out of Jacob, which was famous among the heathen, prepare their minds 
 for the coming of Jesus Christ, and determined the Magi, upon 
 the fi'^ht of a miraculous y?^r, which they obferved, to come and worfhip 
 him in his cradle. To which we may add the fubtilty of the devils, which 
 eafiiy penetrates into futurity : And befides, as they foretold an infinite num- 
 ber of things, it is not at all furprizing, that fome one of them iliould 
 prove true. God permits it, to confound errour with errour, and that they 
 who once chofe to wander out of the right way, fliould wander farther 
 and farther. Of what fervice was it to Satd^ for inftance, to learn his de- 
 feat and approaching death, from the ihadow of Samuel, whom a magi- 
 cian called up? We read in Scripture S that this woman had a fpirit of 
 Tytkon, whence Ihe is called a Tythonefs, The Hebrew wo.>-d which fig- 
 niftcs Tython, fignifies alfo liter ; that is, a goats skin, or a bladder ; and 
 thefe magicians are fo called, becaufe when they were poffefled with the 
 demon, their bellies were fwelled like bladders, at the time that they gave 
 JhxQir anfwers to thofe who coniulted them about future things. And 
 'ther-efore Jofepkits and the Interpreters call them Engaftrimuthoi j a word 
 
 *Dei.t. XY^ii. ic> iiJ ^Numb. x}.i/. 17. 5 i Sam. xxviii. 7 r/,^. 
 
 which
 
 Chap. L the Holy Scriptures. o^p 
 
 which ilgnifics people "d^ho fpeak from their bellies, anj Nvhofc voices civc 
 an obfcure found, as if they come out of the earth. \\z have to this day, 
 men wiio fpcak from the bottoms of their throats, in fuch a manner that 
 they who are near them, think that the voice they hear comes from a 
 great diftance. And Ifaiah^ alludes to this cuftom of the magicians, 
 when he fays 5 Thou Jhalt be brought do-Jiii, and fi alt fpeak out of the 
 ground, andthy fpecch foall be lo-jj out of the duft, and thy z'oice (hall be 
 as of one that hath a familiar fpir it ^, out of the ground, and thy fpeech 
 Jhall 'juhifper out of the duft. 
 
 As to what relates to the art of that Tythonefs, who flicwcd Samuel 
 to Saul, niens opinions are very different. Some think, that the foul of 
 Sumud was truly called up by God's permifTion, that the terrible anfwcr 
 it was to give to this unhappy prince, might punifli him for his facriledgc. 
 Others pretend, that it was a meer cheat of the devil's, or an artifice of the 
 Tythonefs, who by fome fccret, like that of the men who fpeak from 
 the bottoms of their throats, as has juft now been obfcrved, made ^anl be- 
 lieve that it was Samuel who fpoke to him. And as to the prcdidion flic 
 told him, it might perhaps be nothing but the conjecture of a .^kilful wo- 
 man, who might have been well informed of the condition of Sauh 
 affairs. And as exprefs as this prcdidion appears to be, it is capable of fe- 
 yeral fenfes ; the words, 7ou fhall be i^'ith me to morro-ju^, may be inter- 
 preted feveral ways; and fome learned men contend, that it is not literally 
 true : But I fhall enter no farther into this debate. 
 
 V. The Rabbins divide idolatry into three forts, according to its differ- -ji^rce 
 €nt objeds. i. That which pays the worOiip which is due only to God, xofi"^*'f 
 angels. 2. That which worfhips the hofts of heaven j that is, the fun,' ''' 
 moon, and ftars. 3. That which is paid to devils. And to thefe Ibrts 
 jibarbinel adds others, efpecially that of the Talifm.ws ; which were a fort 
 of figures made under certain conftellation^. To them was attributed the 
 virtue of preferving fruits, of turning away misfortunes from them, and 
 of difcovering future things j infomuch thvU they who had thefe Talij- 
 mans^ could know whatever they would, cither by vifions or dreams. 
 Such were the Teraphim mentioned in Scripture. They were images, or 
 idols, which pafled for deities. Rachel carried away with her the Teraphim 
 of her father Labariy which obliged him to run after her, and when lie had 
 
 • Ifai. xxix. 4. ? Uke that of a Pythonefs. Vulr. i r. 19. 
 
 C c c 2 over-
 
 tiOTl 
 
 Q^8o, j^n Introdu6lion to Book III. 
 
 overtaken them, he complains to her husband Jacoi^, that he hzd^okn his 
 gods. Of which idols we (liall fpcak again hereafter. 
 Dlvma' I . A s to the parts of idolatry ,thc art of divination is one conftant atten- 
 dant on it. The Pagans paid a worfhip to the bones of thofe whom they wor- 
 fhipped as gods ; and their fupcrftition went fo far as to pretend, that thefe 
 bones could difcovcr future things. The Hebrews call a diviner //V<?«/ j 
 that is, a knowing 'man, a fcholar. And they alfo gave them the name of 
 Ob : But the Greeks call them Pyt hones. The Hebrew word Ob fignifies a 
 bladder j and I have already faid, why the diviners were alfo called Tythons. 
 The falfe god, which the Pagans honoured under the name of Tyth'ian 
 jlpolloy had in his temple young women for his prieftefles, who were 
 called TythoneJfeSy and fpake from their bellies, as has been explained. 
 The Latins call them Ventriloqti£, and the Greeks, Engafirimuthai ; 
 which is the reafon why the Latin interpreter found no properer word than 
 python to render the Hebrew Ob by, which fignifies a diviner. St. Luke 
 in the Acis^^ mentions a young woman who was ^.Tythonefs, whom 
 St. y^/// cured; which proves that there really were i\x.diiTythoneffeSy who 
 were magician-women whom the devil pofTefled, and to whom he difco- 
 vered as many future things as he knew himfelf. It is certain, that he knows 
 many things, and it is from thence that the Greeks call him by the name of 
 ^aimon--, that is,one who knows. But neverthelefs,as God alone is mafterof 
 futurity, in order artfully to deceive thofe who were blind enough to con- 
 fult him, or rather for fear of difcovering that he was ignorant of more 
 tilings than he knew, he made the diviners give ambiguous anfvvers, fuch as 
 were capable of feveral fenfes, which were fometimes even contrary to one 
 another. Maimonides tells us fome of the tricks of thefe diviners. They 
 offer y fays he, certain perfumes ; then they move about a myfteriom rod, 
 which they hold in their hands -, and after that, they put fome quefiions 
 aloud to another perfony who anfwers theniy but withfo low a voice that tt 
 can fcarce be heard r, the underftanding mufi ftipply the defeB of the ears. 
 Sometimes they take the head of a dead man, and perfume it, and make 
 their enchantments till this head fpeaks -^ but with an obfcure and weak 
 voice. It is eafy to fee how many cheats are concealed under this manage- 
 ment. Ifatah alludes to it, when he fays. And when they fh all fay unto 
 you, fpeak unto them that have a familiar fpirit^ ^ and unto wizardsihat 
 
 ? xvi. 1(5. ^ Pythons. Vujg,
 
 Chap. L the Holy Scriptures. '^8 1 
 
 peep and mutters Jlooiildnot a people feek unto thir Gcd, for the Irjihg u 
 the dead? To the law, and to the teftimony ^ 6cc. And \vc have already k'cii 
 that v^*^?// con faked the foul of Samuel, upon the fucccfs> of ihc war he was 
 making with t\\cT hi lifimes. And, 
 
 2. Th E arc of auguries was alfo another part of idolatry. This art eon- ji ^untf. 
 fiftcd in drawing a knowledge of what one was to do in difficult cafes, from 
 accidental things. We have an example of this in Ezeknl^y The km^ of 
 'Stdb^XonJiood at the parting of the izayj at the head of fj^oways, to learn 
 what he ouglit to do, and mixed his arro-jis. Which was thus. When a 
 king was about to declare war with fcveral nations, or to bcficgc fcvcral cities, 
 he wrote the names of thefe nations, or cities, upon arrows, and then mixed 
 them together in a quiver, and drawing out the fiifl that came to his hands, 
 he declared war with the nation, or befteged the city, whofe name was writ- 
 ten upon the arrow which he had drawn out. Eut fometimes they made r.ic 
 of flicks infteaxl of arrows. Hofca reproaches the Jews with this extrava- 
 gance: My people ask counfel of their flocks, and their fiajf decLirethumo 
 them : for the fpirit of whoredoms hath caiifedtkem to err, they have gone 
 a whoring from their God^. AVhethcr they were to undertake a journey, 
 or to be married, or to do any thing whatfoever that was of confequcnce, 
 they determined themfelves by this kind of auguries. 
 
 VI. It was thus that idolatry was cftablifhed and fpread abroad; but it is Tt.- Fpo- 
 not eafy to fhew the exad time when it began. It is probable,that it was a little ^^il% 
 after the fall ; and nothing fo much fliews the enormity of fin, as its ha- 
 ving blinded mankind to fuch a degree, as to make them forget God. It 
 muft be that a deity has fome eflential relation to our nature, {\\'\<:<: men had 
 no fooner loft the knowledge of the true God, but they made tiiemfclves 
 falfe ones. There is a paflage in Genefis'^, which feems to point out the 
 beginning of idolatry : Seth had a fon whom he calkd Enos , it was he 
 who began to call upon the name of the Lord. This is the turn w hich 
 the Vulgate gives to thefe words, which when thus explained, make one 
 believe that idolatry having began before Enos, he brought men back to 
 the worfliip of the true God, cftabliH-icd his worlhip, and the manner cf 
 praying to him. And fome add, that lie was the tirft who knew and pub* 
 lifhed the facred name of God, Jehovah ; which is here in the Hebrew, 
 But the Jews give a very oppofitc fcnfe to this^^ allagc. As the word Huchal 
 
 i-viii. ip3 20, }• xxi, 21. r«,^. fiv. 12. « Gen. iv. 2d. /V^. 
 
 lignitics
 
 382 
 
 An Introdu6lion to Book IIL 
 
 fignifies to prophane, as well as to hegtn^ they fay it was then that the 
 name Jehovah \^2S prophancd\ which has w\2,A^ Maimonidt s fay^, that, 
 from the time of Enos, men fell into the greateft of errours\ and that, 
 the ivifciom of the prudent- was fiLnt and ccUpfed\ that, Enos him f If 
 went ajtray-:, and that ths was their err our, that they faid, God had cre- 
 ated the far s to govern the wodd\ and being perfwaded of this falfe 
 opinion J built temples to the far Sj and offered fcrifices to th.m. And 
 Onkeloss Taraphrafe agrees with Maimoiiides -, Then, fays it, men left off 
 to call upon the name of Jehovah. So that, here is a very wide difference. 
 In the fenfe of the Vu-gate, which St. Jerome follows, Enos was the re- 
 llorer of the true religion 5 and in that of the Jews, he was the author of 
 idolatry ^. And all that is certain is, that idols were worlhipped long be- 
 fore the deluge, and nothing but fo enormous a crime as this, and that uni- 
 vcrfally prevailing, could have obliged God to dellroy all mankind except one 
 family. But, 
 Thevames yi\ p r q M the mention of this name Jehovah, we will take occafion to 
 
 Zt^'^BH to 
 
 Godinthe fay fomething of the different names given to God in Scripture, feveral of 
 Scripture, ^yhich the devils ufurped. St. Jerome in his letter to Marcellus, reckons up 
 
 ten different names of God, which are as follow. 
 Jehovah. I . T H E firfl:, and moft auguft, is Jehovah 5 a name, which as we have feen 
 confifted of four letters. But it is from the time of Galatinus'^ only, that 
 it has been pronounced Jehovah-, for St. Jerome contents himfelf with 
 calling it the four-lettered name-, and when St. John fays in the Revela- 
 tions, that God had a name written that no man knew^, this fhews that 
 the name of God was not known in his time. God himfelf alfo fays in 
 Exodus^, that he had not made known his name to the patriarchs And 
 therefore either from fome particular order, or out of a fpirit of ellecm and 
 reverence, the Jews never pronounced this glorious name but in their reli- 
 gious worfhip : and it is a wonderful thing, that as the priefls alone pro- 
 nounced it in the temple, when they blefled the people, fo the Jews fhould, 
 after the burning of the temple, lofe not only their law and liberty, but 
 the name of God too ; fo much has he concealed himfelf from them, ever 
 fuice that time. But neverthclefs, fuperflition has fucceeded religion among 
 
 * Treatife of idolatry, ch. i. n. i. * The Englifli runsy Then began men to call, &c. 
 
 luhich 'rie'ither makes Enos the author of true or falfe religion, hut oytly declares 'vjhat 'was done about 
 ■the time uf his birth. t The beginning of the fixteench century. ^ xix. 12. '^ vi. 3. 
 
 thcmj
 
 Chap. I. the Holy Scriptures. ^g^ 
 
 them ; the Jews now make a fcmple of writing it any where but in the la- 
 cred books; and if this name be engraven on a vcQll, or any thin- clfc 
 it can neither be broken, nor defaced. They ahnoll worllup it ^ ib very 
 careful are they of not writing it irregularly, or altering it, for fear of pro- 
 phanmg it. And we have already obfcrved, that they dared not pronounce 
 this name at the time that the Septuagint was made; which i.s the rcalon 
 why thefe interpreters always read it, as if it had been Adomi in the ori- 
 ginal, which word %nifies Lord: and in this \\^z Vulgate follows them. 
 
 And as then this great name was but fcldom pronounced, tl;e true 
 manner of pronouncing it, came at laft to be lod. And hence came the 
 many different ways of writing, and the many different opinions concern- 
 ing the pronunciation of it. Some pronounce it Jao, others Jwce, or 
 Jove-, xh^ Samaritans ^tonounccitjahue, xhcGrecks Jao, of which the 
 Latins have made J ova, which was by the Pagans given to thch Ji/j;.r.r. 
 The Hebrew Grammarians give a plaufible reafon why this name is the 
 proper name of God. They obferve, that it comprehends the three di- 
 ftindions of time, prefent, paft, and future, which can belong only to nn 
 eternal being. From whence it is, that God is called in the Revelations^ 
 he who was, who is, and who is to come-, where it ought to be ob-' 
 fervcd, that he who is to come is put for he who will be, ^ 
 
 2. The fecond name of God is El, which fignifics/r^;;^//^ ^ This El. 
 name is often put into the compound names of the Hebreds ; as Efca- 
 zer, Eliachim, Elifabeth, Michael, Gabriel, Raphael. 
 
 3. The third is, Elohim, which is formed out of the fecond. The E-ohim. 
 Scripture gives it to judges, and angels, upon the account of the olhccs 
 which God gives them of judging, abfolving, condemning, and pu- 
 nifhing. 
 
 4. The fourth is Elohe'', which is properly the fingular of Elohwi. Elohc. 
 
 5. The fifth is Tzabaoth, which fignifics an army drawn up m bat-Trxbx' 
 talia. The Scripture calls the ftars. The militia of heaven'^, on account °^^' 
 of the wonderful order they are ranged in; and thus God is called. The 
 God of hofis, or armies, to fhew that he is ftronger than the moll pow- 
 erful kings, to whom numerous armies are obedient. 
 
 ? i, 8, I Or rather mighty. I Or Eloih. ? Fuf^ate; hoil of lJca^■e^, Er^'r/b. 
 
 6. The
 
 384 
 
 jin Introdu6lion to Book III. 
 
 Elion. 6. The fixth is Elioriy that is to fay, great 2ii\6. fovereign, 
 
 Eheie. 7; The fevcnth is, Eheie Afcher Eheie \ that is, J^uuillbe what 1 will 
 
 be } or as the Greeks explain it, / am what I am. God only can properly 
 be faid to be : Exiftcncc is a part of the idea we form of him. 
 Adonai. 8. The eighth is, ddonai\ tliat is. Lord. We have already obfervcd 
 that this is the name which the Jews fubftitute in the room of the great 
 name of four letters. ^ 
 
 Jah. 9. The ninth is, Jah^ which appears to be formed out of Jehovah. 
 
 Saddai. 10. The tenth is, Sad4ai--i that is, he who is feffiijpcient. This is 
 one of the fincft charaders of the deity, that he has all things in himfelf, 
 xind leeks for nothing out of himfelf^. The Jews alfo call God Hamacum, 
 a word compounded of the Hebrew demonftrative He^ and the word Ma- 
 cum, which flgnifics place ; to (hew that God cannot be contained within 
 any place; that he is every where, and is the place he poflefles. 
 Thenavm Vlll. W E comc now to the namcs which the Scripture gives to the falfe 
 iLtLied Gods. It fometimes calls them Elohim, (which is one of the names of the 
 m scri- true God) but generally Ipeaking, it gives them names of contempt. It 
 ■M^^- treats them as idols, the works of mens hands, and as wrought gold and Sil- 
 ver ; as was the golden calf which the Jews worfhippcd in the wildernefs. 
 It calls them Gr/^^, /;2yfr;;^/(/ ^, Abomination^, Reproach. Their infir- 
 mities^, fays T^avid, are multiplied'^ -, that is, the number of their idols is 
 encreafed. And the Jews were even afraid to pronounce their names j and 
 therefore the fame T)avid fays, I will not take up their names in my lips^. 
 Which therefore obliged them to give them borrowed names ; as was that of 
 Elil, which fignifies nothing ; to which St. Taid alludes when he fays to 
 the Corinthians^, We know that an tdol is nothing, that is, a meer 
 chimera. 
 Fa/feGoJs IX. and Lastly, As we find in Scripture a great number of falfe 
 ^nTcr'i-'^ Gods mentioned ; I (hall therefore for brevity's fake, and becaufe it is diffi- 
 ^ture, cult to find a better method to treat of them in, fpeak of them by rang- 
 ing their names in an alphabetical order. 
 
 *.But another fejife of the ivord H^ is Almighty. ''Jer. I. 2. according to /^? He- 
 
 brew; ?^^. Merodach, /). 389. <= Pfal. xvi. 4. as here explaitted. '' 2 Kings xi. 
 
 5. 7. « !r/;r Englifh tranjlators render the oyor^/ Gnetsbotamj Infirmities; hut they ap^ly it 
 
 literally to thofe irho lijorfjip idols, but izot metaphorically to the idols thernfehes, as our author here 
 does. [ Pfal. xvi. 4. Vul^. I Ibid. ^ i Cor. viii. 4. 
 
 Adadj
 
 77xUeJ^XJI. 
 
 APIS
 
 Chap. IJ the Holy Scriptures. 085 
 
 Adadj Macrob'ms tells us, is a name that was "ivcn to the idol of the Aiad. 
 Sun. They gave the name of AT>AT), fays this author, to tie godil.cy 
 'worfiiped', (fpeal^ing of \\\z Affyrians) This yiam? fignifi.s. One only. 
 In Hebrew Chad, or Ad, which comes from Adad, or Aad, fignuics 
 one; and from hence they might cafily derive the names of ^^^./, oi Adad, 
 And the laft might have been given to all forts of gods, and therefore 
 they joyned it to the greateft part of their names ; as Bcnhadad, which is 
 the proper name of a king of Syr a, who is mentioned in Scripture, and js 
 as much as to fay, The Son of tie god Kdi2id. We don't find the name 
 Adad in the Vulgate, but it is in the Hebrew. For in that palfage of 
 Ifciiah^, which according to the Vulgate is, Tiey who fantiiji.d them- 
 felves, and thought t hem f. Ives purified in the gardens behind the gate in- 
 wards ; the H-brew has it, Thty who fanUtifijd thetn fives, and purified 
 them fives in the gardens, behind the temple of Adad \ 
 AdramJich, Anamelech. See Moloch. 
 
 Kyifima^ or Achnna, is an idol mentioned in The fecond book of Kings ^^ Afimt. 
 But what the figure of it was is not known : Some think it was the rc- 
 prefentationof an he-goat. 
 
 Afmodetis is neither the name of a god, nor of an idol, but of an -^^moJc- 
 evil fpirit, mentioned in the book of Tobif^, who killed the former hus- ^'' 
 bands of Sarah, the wife of young Tobias. This name comes from the 
 Hebrew verb, Hifchmid, which fignitics to deflroy. This de\il was fo 
 called, becaufe of the mifchief he did. 
 
 %yIflaroth, or i^ftarte ^, was worfliiped by the Sidcnians, and by the Aft^fo^'^- 
 ^hihfiines. This was alfo the name of a city. It is believed that this 
 idol was worfliiped under the figure of a fhccp, becaufe Aflaroth i^gniries 
 a flock of fheep. T\\q. Greeks k\-\t\j t^fiarte. Lncian (i)s, the ^idor.i- 
 ans worfhipcd the Moon, under this name. Cicero will have it to be t'i>^(f >2- 
 VewAS, whom the Greeks call Crania. And 'Jeremiah reproaches the Jews " *' ^ 
 with offering cakes to the queen of heaven'^, which could be nothing but 
 the Moon. 
 
 Baal is a word which fignifies Lord, The Jews gave this name to the BaJ 
 gods of the Gentiles, and therefore deteflcd it ; though it in fome mealurc 
 belongs to the true God, who is 27^^ Lord of heuvtn. But they cholc 
 
 • » Ixvi. ij'. ^ Achar, Achad, Heb. ivhich tb: EngliHi tranpaton rend r hi a very different 
 
 manner from this. '^ xvii. 30. •* iii. 8. ' See MonifauconV L'antiq'Jiic, &c. 
 
 i. ±.ch. 3. f vii. 18. 
 
 D d d rather
 
 386 
 
 An Introdu6lion to Book III. 
 
 rather to call him Adonai^ which fignifics the fame thing. Baal is there- 
 fore a common name for all idols ^. To diftinguifli them from one ano- 
 ther, they added fomethhig elfe to it, 2£> Beclphegcr, Beelzebub \ for from 
 Baal comes Beel, or Bel, whence came the Belus of the ^jfyrians ^, 
 whom they alio called Beel-famcn , that is, The God of heaven. But it 
 muft be obferved, that befides the Sun, which the t^Jfyrians woriliiped 
 under this name, they likewife reckon Beltts the firft of their kings, and 
 founder of Babylon^ among their gods. But Baal alfo fignifies a hus- 
 band. And as God was not only the Sovereign, but alfo the husband of 
 the Jcwifh nation, the Scripture calls the idolatry of the Jews, fornication 
 and adultery ; and in this fenfe oppofes Baal in the lingular, which is ap- 
 plicable to God, to Baalim in the plural, which was applied to the falfe 
 gods. Which explains what Hofca^ means, when he makes God /peak 
 thus to his people : In that day, faith the Lord, it (viz. my people) 
 fha'l caU me Baal, (that is, my husband,) and not Baalim '^j and again, / 
 iscill take the name ^Baalim out of her mouthy and fhe Jhall no longer 
 remember their names ^ ; that is, jfhe fhall have fo much averfion for the 
 falfe gods, that fhe fhall not fo much as pronounce their names. 
 
 Baal pe or, or Baal-phpgor^ Baal-zebub, Baal-zephon j fee the names of 
 thofe words of which they are compounded, as Thegor, Zebttb, &c. 
 r/^eGold- Aaron, through an unworthy compliance with the blindncfs of the 
 ^^ ^ ' people, caufed a Golden Calf {.o be made, in imitation of the God y^^, 
 whom tiiQ Egyptians worfhiped under the form of an ox. And Jeroboam 
 Vlate 22. renewed this impiety, apprehending that the temple of Jerufalem might be 
 " ''■^' an occafion of reuniting the kingdoms of Ifrael and Judah ; and there- 
 fore to divert his fubjcds from going thither to facrifice, he made two 
 Golden Calvjs^. 
 
 " The Melchar {i. e. the Lord of the city, hi the Phenician tongue) of the Tyrians, ichkh ivas 
 the fame ixith the Hercules Tyrius of the Greeks, 'voas probably according to the Dean of 
 Norwich, the Baal of the Scriptures, -v^hofe 'worfhip Jezebel brought from Tyre into the land of If, 
 rael. See Conn. p. 2. B 3. ujider the year 174. Note e. See alfo MontfauconV L'antiquite, (&c, 
 /. 4. ch. 2. ''Jer. li. 4^. "^ ii. kJ. ^I ca7inot find from ivhat verfo7z, or 
 
 copy, our author has mads this tranflation. The lUor^Baal hi the fingular, as oppojed to Baalim ifi 
 the plural, is neither in the Vulgate, nor the Hebrew. In //v Vulgate it is, Vocabitmevirmeus; 
 and the Hebrew is exactly agreeable to our Englifli tranflation^ 'which runs thus: Thou fhalt call 
 me Ijhi, and fhalt call me no more Baali. i v, ij. (See Prid. Conn./». i. B. 3. 
 
 under the year ^2^. 
 
 Ths
 
 /%7/^ 7^7/7. 
 
 [^^- 
 
 CASTOR .7//^^ POT.J.UX 
 
 CHA'MAINTM 
 
 smsr. 
 
 ^ 7/?/7nl/zuuim. 
 
 J.l'm/- Sculp 
 
 V?»
 
 Chap. L the Holy Scriptures. 087 
 
 THi^Caftors. Fable makes C^>. and 2^.////,v tlK Tons of 7«.,/,r Thc^^vCV 
 Greeks call them, T>tofcortdes , and there was a month conlccrated to'^^" 
 them, which bore their names. When St. Taut went from Malta to M-' n- 
 Stctly, he went in a vellel whofe/^/; ^^as tie Cajtors- , tii.t is, there was ""' ' 
 upon the ftern of the vcael, the li^ures of Ca^r and To/.':ix, who n\ ere 
 two falfe gods of the Gentiles. 
 
 Chamanhj is a name which was given to fhe Statues of the Sun accord- Cuma- 
 mg to fome; but others have it, that it %nifies ftatiies creeled in the open "*"^- 
 air, or upon the roofs of houfes. Stra!;o^^ fays of the Arabians J hey 
 r^orfiip the Sun; for this ptirpofe they ere^ an altar upon the roo^s of 
 the hoiifes, and there they offer facnfices, and burn incnife. Others 
 thmk that Chamanim were Chapels confecrated to the Sun. The Vul- 
 gate renders this word by the image of the Sun, or barely tlennacc ^-^'^V 
 as may be feen in Leviticus-, and Ifa:ah\ And the etvmolo^y or"""' '• 
 this word favours thefc different fenfes. For Chanrn figniries I.eut, or 
 the Sun. It is moft certain the Jews worfhiped the Sun : Jo,1.ih aboli- 
 fhed this prophane worHiip ; Hetooka-^ay the Lofts, iays the Scripture S 
 that the kings of Judah had given to the Sun, and he burn: tie cian- 
 cts of the Sun with fire. 
 
 Chamos was a God of the Moabites. This name %ni5es a blind nun, CK-mos. 
 or one who gropes to find his way. The gods of the heathen had eyes, 
 /ind they faw not. 
 
 Chium, or Chitin, feems to have been an Eg yptian idol. The prophet Amos CHum. 
 fpeaks of it ; Te have born,{^ys he, the tabernacle of your Moloch, ar.dtl e re^ 
 prefentatton {in\{zhizyN it is theQ\\\\m)of your idols ^, thefiarlfycurGod 
 which ye made. The Greeks have tranQated it Remphan -, and St. St.ph. n 
 followed this verfion, as we fee in the difcourfe he made to the Jews : Te 
 took up the tabernacle of Moloch, a^id the far of your God Rempiian, 
 figures which ye made to worfiip them^. U hich'pallage has much exer- 
 cifed the interpreters. For my own part, I am of opinion, that the word 
 Chiun fignifies nothing elfe but the portable pedcQals, upon which the 
 pagans placed their gods, when they went abroad. Chiun hi Hebrew 
 
 .A6ts xxviii. II. Vulg. bLik 16. c Lev. xxvi. 50. MlJ. x.v\-ii. ^ 
 
 In one of tbefe places referred to, Chamanim is tranflated by fimulachn, and in the other by dclu- 
 bra, ;;; the common edition of the Vulgate i nor can 1 find any thing hkc the term Images of the 
 Sun once mentioned in it , loilefsijje are fo to interpret one of thefe, or the like -words. ^ ^^ Kings 
 
 Txiii. II. ^y.-2.<i. Vulg. In the Englilh it is, and Chiun your images. e Ads vii. 45 . 
 
 D d d 2 really
 
 388 
 
 \yin Introduction to Book IIL 
 
 really fignifies a bafc, and it is certain that the heathen had a fort of 
 chariots, tents, or htters, in which they carried about their gods, oa 
 lome great days. But fome think, that Chitin iignities in Ethtopany. 
 the Star of Saturn. 
 I)jgon. T>agon was a God of the Th'ilijiines, Tlie word comes either from, 
 ^^^^^■-i'T>agan, which fignifics 'n^heat, or from T)ag^ which fignifies a fijh^ 
 ^ ^ This latter etymology has made the Rabbins believe, that this god had 
 the face of a man, and the tail of a fiih. The Sidonians^ according to 
 Cicero^ did worihip fifhesj and perhaps, as they were enriched by fifhing 
 and commerce, they worfhiped the fea under the figure of thefe animals, 
 Diana. [T>tana, as is obferved in The A^s ', is well known to have been the 
 great goddefs which was worfhiped at Ephefiis. And becaufe her wor- 
 Tlate 24. fhipers there reprefented her under a different form from that, under 
 ^''^•^^ ^- which fhe was worfhiped in other places 5 I have therefore here given 
 two reprefentations of her, one as fhe was ufu.illy painted in all places, 
 and the other as Ihe was reprefented at E^hefm only : Both which I. 
 have taken from the L' ant 1 quite expliqiiee of Montfaucon ^.] 
 Gad. Gad is an idol of the Syrians. This n^me fignifics fortune, or hap- 
 
 pinefsj as appears by this pailage of Genefis^: When Leah faw that fie 
 had lift bearing, fie took Zilpah her maid^ and gave /7^r Jacob to iscife. 
 And Zilpah, Leah'j maid.^ bare Jacobs? fan. And, fie faid^ It is hapr 
 py^j and fie called his name Gad. Some fay Gad is the name of a. 
 ftar. 
 
 Hanamekch is the fame a? i^namelech ; of which in the article of 
 
 Alo/och. 
 
 Japiter. Ijfupiter is feveral times mentioned in the A^s of the Apoflles, and 
 
 is well known to have been the Supreme, or the Father of the Gods, 
 
 No.l." among the Greeks and Romans. And this feems to be the reafon why 
 
 the Lycaonians^, upon feeing the miracle St.. Taul wrought, called him 
 
 by this name, as exprefling the high idea they had of him, which wa§ 
 
 that he could be no lefs than The Father of the Gods."] 
 
 Mercury. Mercury is alfo a God very well known. The poets gave him feveral 
 
 employments j he v/as Jupiter's meflenger and interpreter, he had the fu- 
 
 perintendency of the roads, and whoever refufed to fhew thofe the rigiu 
 
 "xix. 2^. ^TtfOT. I. Tla. 87. a7id 93."" ^ XXX. 9. ^ Vulg. The Englifh 
 
 rnnSi And (he iai.d;) a troop cometh., and called, &c, f Adsxiy, 12. 
 
 way.
 
 1)1 AN- A 
 
 EPHtsrs
 
 Chap. I: the Holy Scripture?. 089 
 
 way, who had wand.cd out of ir, incurred his diipleafurc. Sr. Luke 
 tells us% that in one city, Barna!^as was tnkcn for Jupiter^ and 'Paul 
 for Mercury, bccaufc he ^^as the chief fpeaker. The name of Mercury ru. =+- 
 is found in the Troverbs^ 5 To give honour to a fool, is to tiro-ji- a fhije^' + 
 into MercuryV heap. This word may have been derived from Marge- 
 mah, which is in the Hebre-^\ But in order to underftand this matter, 
 we muft know that the ancients placed heaps of iloncs at the cntrana* 
 into the great roads, for the diredion of travellers; and thefe heaps w^rc 
 confecratcd to M.rcury, the god of the roads; and travellers, in honour 
 to this god, cncreafed them, by throwing ftoncs to them. Which is the 
 reafon why Maimonides reckons this to be an act of idolatry. So that 
 Solomon means, that to give honour to a fol, is a thing as ufelefs as it 
 is to throw a ftone into Mercitrfs heap, fmce neither one nor t'other i.s 
 capable of acknowledging an obligation. 
 
 Merodach is the name of an Ajfyrian deity. J.remiah fpeaks of it '"^^e'o- 
 thus. Babylon is taken, Bel is confound. d, Merodach is laiiqwlhedi^^"^^' 
 or as the Hebre'vo implies, is broken in pieces, their idols are confound- 
 edy their images are overcome''. The original fays, Thtir Griefs are m 
 reproach, their Excrements are broken. And the Chaldte Tauiphrafe 
 fays exprcfly, that Bel and Merodach are names of the Ajfyri.in idols . 
 and that the meaning of this prophecy is, th.t by the taking of Baby'.uu^ 
 the worfhipersof thefe deities were overcome and confounded. Both of 
 them were ancient kings, whom they had placed among the number of 
 the ^ods. - 
 
 Moloch, or Molechy was an idol of the Ammonites. The Hebrevi' calls M^'och, 
 it alfo fometimes, Milcon, or Malcun, Some will have it that this word 
 is Hebrew, and derive it from a verb, which fignitics, to re:gn. The 
 Scripture fays clearly, that this falfe god had a temple near Jerufalem, 
 in the Valley of the fons of Hinnom-, and it alfo forbids the Jews con- 
 fecrating their children, or as the original imports'^, making x\\c\w pafs 
 through the fire to Moloch. But what this ceremony was is not agreed. 
 The Jews think that they neither cut the throats of the children, nor 
 burnt them, when. they offered them up to Moloch-, but that they light- 
 ed two fires, and caufing the child to pafs between thefe fires, thought 
 
 » Adsxxvi. 8. •'xxvi. 8. Vuli. Vid. Englifh Tranflation. « 1. 2. ^2 Kinjs 
 
 ZXiii- 10. 
 
 him
 
 opo \An IntroduiSion to Book III. 
 
 him to be thereby purified. But T>avid cxprelTes himfelf in fuch a man- 
 ner, as implies that the children muft have been burnt j for he fpeaks 
 T'at,' :5. thus, They facrifaed their fons and their daughters unto devils 5 they fhed 
 ^"- ^- imwcent bloody e%'en the blood of their fons and of their daughters, izjhom 
 they facrificed to the idols of Canaan ^. In the valley where we have faid, 
 Moloch was worfliiped, there was an eminence, which was called Topheth. 
 It was there that the children were lacriticed in To cruel a manner, that the 
 pricfts of this idol beat drums to foften the horrourof this facrifice, and keep 
 the cries of thefe unhappy creatures, from the ears of their parents; and 
 hence came the name Topheth'^ for Toph in Hebrew iignifies a drum. 
 And the cries of thefe innocent victims, and the perpetual fire which was 
 kept burning there, being a mod natural refcmblance of hell, the Scripture 
 has therefore called the place, where the reprobates will burn for ever and 
 ever, Gehenna^ in Hebrew^ Ge-ben-hennon j that is, The valley of the 
 children of Hinnom. This word Hinno?n, comes from a Hebrew word, 
 which fignifies to groan y or roar. King Jofiah deftroyed this Topheth y in 
 order to abolifh the inhumane fuperftition of caufing children to be burnt, 
 in honour of this God of the K^mmonites. And the fame thing may al- 
 fo be faid of Molech, as has been faid of Baal. It was a name com- 
 mon to feveral gods, which were diftinguiflied from one another, by other 
 additional names. So that t^dramelech fignifies a magnificent king, and 
 iylnamelech an opulent king 5 which are names of t^JJ'yrian idols. 
 N.bo. Nebo, or NabOy is the name both of a place, and of an idol. The 
 
 word fignifies prophecy. Ifaiah mentions this idol ^ ; Nebo, fays he, is 
 broken., or reduced to afhes. Some kings of Babylon took their names 
 from this deity ; as Nebuchadnazzary Nebuzaradan, and Nabonaffar 5 
 which were evidently very aufpicious ones. 
 Nergal, Nergal, Ktfroch, NibchaszwATartaky are alfo ^r/^« deities. ShaU 
 ^5'Nib- manezer after he had taken Samariay and deftroyed the kingdom of If 
 Jhas. raely carried the ten tribes into captivity, and fent feveral nations from 
 his dominions m their room. As foon as they were eftablifhed, every na- 
 tion took care to build temples to their own gods. The men of Baby^ 
 lony fays the Scripture, rn^iiz Succoth-Benoth^ or as it is m the Hebrew^ 
 Siiccot Benothy which fignifies tents for young women-, that is, they built 
 .41 temple to Venus, round which were tents, in which the young women 
 
 * cvi XI > ^8. ^ xlvi. I. Vulg. t 2 Kings xvii. 30. 
 
 pro-
 
 JPuui SuJy7 ■
 
 Chap* L the Holy Scriptures. c^pi 
 
 flitutcd themfelvcs in honour of Venus ; for it is thus, accordiu- to 
 Herodotus, that Imusv^zs honoured at Eabyla^j. But to return to ^bat 
 was done at Samaria, The 7ncn of Cuth made Ncrgal^ ; tie mm of Ha- 
 math made Afhinia; ^,7^ z/:;^ Avitcs made Nibzah, tf»^ Tartak, and tie 
 Sepharvites burnt tke chiidreji m the fire to Adrammcleeh and An;.in- 
 melech the gods of Scpharvaim. 
 
 Teor, or Bcelphegor, was a god of the Moabitcs and Md/anttes P<w.P'i- 
 Thc origin of Teor, or Thegor, is very obfeure. Ongefi lavs, that upon ■' "'."c. 
 his askmg a Jew what it meant, he told him that it llgnified a fnamctuJ^-'' 
 thing, but would tell him no more. St. Jerome thinks it was -yV.//;/!; x';''"^' 
 and how infamous the figure of him was, is well known. W'c find the' ' " 
 name of Triapus in Scripture, in the Firfl book of kings^. Afa drove the 
 efftminate out of the land, and purified the kingdom froyn a!i thofe poL'u. 
 tions of idols '•juhtch his fathers had eftahlified. He remov. d / is n.otker 
 Maacham/m;^ being pneftefs of the facrifices of Priapus, /;; a grozelihich 
 fhe had confecrated to him-, and he deftroyed his grove, Lroke his infa- 
 mous ftatue to pieces, and burnt it in the brook Cedron. hi the He- 
 brew wc read, Miphletzet i which interpreters render, J/fembly, Idol, 
 Cave i and all thefe three words do on this occafion cxprcfs the fame' 
 thing For Maacham had formed a fraternity, which in \\co,\s and 
 obfeure places, offered facrifices to Triapus, which were attended with 
 the moft fhameful crimes. The fame flory is related in the Chron:c!es\ 
 
 Raiphun, or Remphan ; fee Chiun. R-.-m- 
 
 Remnon, Remmon, or Rimmon^ was a god of the Syrians, \\h\c\\ had t!Z 
 a temple. The word may be derived from Ram, which fignifics Heigi.t^ m^"- 
 or any thing that is great and exalted. Grandure is infeparablc from tfic 
 idea of the deity. Some pronounce it Riynmon, which is the name the 
 Syrians give to pomegranates. As their countiy was full of pomcgra- 
 nate-trees, and the fruit of them is not only delicious for taftc, bur of 
 great ufe on account of the excellent drink which they made of them, 
 they might have given the name of Tomegranate'^ to their god, as well 
 as the Thilifiines gave that of fFheat to their ^oAT)agon, and the Greeks 
 and Latins that of Ceres, to the goddefs of corn. 
 
 Shejhach the Vulgate in Jeremiah'' takes for a king: But ^y^-/^^;; con-*^ic- 
 tends that it was a Babylonijh idol. ^^'^<^- 
 
 » Ibid. 30, 31. M Kings XV. 12, 13. Vulg. 5 2 Chron. 15, iS. * See Cm- 
 
 tic viii. 2, ! XXV. 25. 
 
 Sirenes
 
 392 i^n Introdudlion to Book HI. 
 
 Sireacs. Sirencs is a name \vc find in the end of the 13th Chapter cf Ifaiah^i 
 but it is not there fpokcn of as a deity. The Latin interpreter makes 
 ufe of it to exprefs all forts of terrible animals, which the prophet forc- 
 tels fhall enter into thofe iioufcs where pride and effeminacy reign. 
 Tarn- ThamtiSj or Tammuz^ was an Egyptian deity. Ezekiel^ complains 
 
 "^"^' that the Jews worfliipcd him even in the temple of God, where he faw 
 "•jcomen izeeping for Tammuz. The Vulgate renders it Adonis* The 
 word TammiiZy which is Egyptian, fignifies concealed i that is to fay, 
 the ceremonies of tliis god were not expofed to the fight of the people. 
 It is believed, that Tammuz is king OJiris, whom Typho killed. His 
 wife IJis obliged the Egyptians to pay him divine honours, and (he was 
 her fclf looked on as a goddefsj and they were both honoured in the 
 •p/^/? 25. fourth month. The Thenicians and Ajfyrians called this idol Adonis, 
 '^' ^* and faid that Tammuz, or Adonis, was killed by a bear. Some women 
 confecrated to Venus^ annually lamented his death for fome days toge- 
 ther^ after which they fang, and made acclamations of joy, as if he had 
 been rifen from the dead. And it is probable, that this was fome feaft 
 in which many abominations were committed. As religion pafledfrom 
 Egypt into Thenicia, and fromTkenicia into Greece, th.zTammuz of the 
 Egyptians is very probably the i^donis of the Greeks, And this explains 
 what Ezekiel fays of the idol Tammuz. 
 Tera- Ttraphim, or Teraphin, are ufually ranked among the idols, but people 
 
 P^™" are much perplexed to tell what idols they were. It is not known whe- 
 ther this word be Hebrew, or Egyptian, In Genejis^, the Teraphim 
 are called Gods; which the LXX. tranflate Idols, or Statues ; and the 
 TlateT.'^.Chaldee Taraphraji calls them Images, or Shrines. It is moft probable, 
 ^ °' '*'' that they were idols, which they who worfhiped them, thought could fore- 
 tel future things. But however that be, they certainly made ufe of them 
 for auguries ; and we have already faid, that they gave the fame name to 
 the Talifmans. 
 
 Tirthah, fee Nergal. 
 Zcbub, Zebub joyned to Baal makes Beelzebub, the god of the Accaronites, 
 zebub.' "^^^^^ '^^^^^ 'Ehihftines. Zcbub fignifies a fly, and confequently Beelzebub 
 fignities the Lord of flies. It is generally pronounced (in Trance') Beelze-^ 
 
 « V. 22, Vulg. The Englilli tra?tpators ufe the luord Dragons injieadof Sirenes. ^ viii. 14. 
 
 ' xxxi. 30. 
 
 btith^
 
 Chap. 11. the Holy Scriptures. 09^ 
 
 buth. It may poflibly have been a deity which they invoked to guard 
 them agaiiift the importunity of the flics; as the Gweks worlhipcd Jnpi' 
 ter under the name of xhcfly-fjiinter. Or perhaps the Aatue of this God. 
 by being always dawbed with the blood of the victims, and confequently 
 covered with flies, might give the Jews occafion to give it this name. 
 The Accaronites having called it Beeizam'w, God of heaven, or Bcciza- 
 bain. Lord of the vi^ims, the Jews changing fome of the letters, called 
 it by way of contempt, Beelzebub, Lordoffies. Thus of Bethel, which 
 fignifies the houfe of God, (after Jeroboam had ercded the golden calves 
 there) they made Bethaven-, that is, the hovfe of miqw.ty. The name 
 of Beelzebub is in the Gofpel applied to the devil, as a term of contempt. 
 And we have already obfcrved, that the Scripture Ibmctimcs calls the falfe 
 GoAs Elilm^y and Gillalim^; that is. Chimeras ^ind Excrements, 
 
 Zephon joyned to Baal makes Baalzephon, which is an Egyptian idol, ^^P^-o"- 
 and took its name from fome place where it was worfhiped. 
 
 • Seep. 384. /. 25. b See Merodach, p. 389. 
 
 CHAP. II. 
 
 Of the ammals mentioned tn the Scrtptures, 
 
 I DO not pretend to give here an exad treatifc of animals, according 
 to their clafl^esj I intend only to fpeak of thole which are not furtici- 
 ently known, and of which it is neceflkry we fhould have Ibme idea, and 
 know fomething of their properties, before we can underfland what the 
 Scripture fays of them. 
 
 I. Of animals in general. 
 
 The Hebrews divide animals into four fpecies; four-footed beafl:s, ^^''--^' "w^- 
 birds, reptiles, and filhcs. The firft walk, the fecond fly, the third creep,,' '^,^^jy^ 
 the fourth fwim. Of four footed hearts, the feet of fome are of one piece "^'■' •»'» 
 only, as in the horfe, afs, and mulej and thole of others, are divided in-ZThe ^ 
 to two parts, or are cloven, as in the ox, the deer, the goat, andthe flKep.Tf-^ 
 
 E c c Some
 
 aoA An Introduchon to Book IIL 
 
 Some have a fort of fingers, as the dog, the lion, the wolf, and the cat. 
 And this is the reafon why Mofes fays that thcfe anhnals walk on their 
 hands'^. This law-giver makes a diffeieace alfo between thofc animals? 
 the hoof of whofe feet is not only divided into fevcral parts, but is alio- 
 fcpnratcd from the foot. Of the latter kind is the hog, of the former the 
 
 camel. 
 
 Of Birds Among Birds, thofe which Hve by prey, were thought unclean. 
 WRep- j^qC^s forbids the eating them, or offering them up in facrifices. Among 
 '^^ the reptiles he places great numbers of little animals, which flridly fpeak- 
 ino- dont belong to that fpecies, as rats and moles; befides all unbloody 
 animals 5 that is, locufls, beetles, flies, and caterpillars. 
 rhefto- The Serpent has feveral remarkable properties. When you flrike him, 
 ^tVe'^tf- h^ ncgleds all the reft of his body, to fave his head, which is the princi- 
 pent. pie of life in him. When he goes to drink, he firft difcharges his poifon ; 
 and when he finds himfelf grow old, he finds out fome narrow hole, 
 where by means of his ftruggles to get through it, he leaves his old skin 
 behind him, and gets a new one. So that he is in Scripture called the 
 mo^Jtibtle^ of animals, and is generally looked on as the fymbol of pru- 
 dence. I beheve he got himfelf this honour by his fupple humble man- 
 ner of winding himfelf along, and his knowing how to make himfelf a 
 pafiagc through the thickeft thorns. He moves his tongue with fo much 
 quicknefs, that it fccms divided into three ; which gave occafion to the 
 author of Ecclejiafttctis^ to fay of the backbiter, (who has much of the 
 Serpent in him) that his tongue, like the Serpent's, has three flings. 
 o/FiOics. The moft proiitick of all animals is the fifli: Infomuch that it is the 
 emblem of fecundity. Its principal parts are gills, fcales, and fins. Some 
 of them have fcales, and no fins : others have neither fcales, nor fins. 
 Upon which is founded the diftinaion which Mofes makes of clean and 
 unclean fifhes. Such as have neither fcales nor fins, are thought unclean. 
 Among the Romans, no fifli were inficrcd to be offered up in facrifice, 
 or ferved up to the table of, the Gods, but fuch as were fcaly. 
 Whales. The word C^/^ in Scripture^, fignifies fifhes monftrous for their fize: 
 fo that it is not the name of any particular fpecies. Now among mon- 
 ftrous fifiies fome reckon fuch as have dugs, the ends of which they at 
 P^ff3o.pleafure thruft out, or take in, as they have a mind to give their young 
 aExod.xi. 27. Vulg. tGexiil, I. c Ecclus xxviii. 19- Vulg. T/^e backbiting 
 
 • op^ue. as tbe.Evg\l(\\ tranjl^te it, is called. Lingua tertia. t Gen., i. 19.. Vulg. 
 
 ones
 
 Ghap. IL the Holy Scriptures. op- 
 
 ones fuck. And pcrhnps it is of thcfe forts of fiHics tlut Jcrewia^^^ frc?!- 
 when he fays, The fia-mo-ifters dra^ out th\^ Ir.aJIs, thiy gi 
 their ^oung on? s. The K^bre:;:} word is Tamm, which is rcndc 
 dragon, ^^hale, z^^d^ferpent. This fort of fifhcs arc onlv found in th^ic-s 
 which furround the moft diftant and mofl dclcrt countries: So that tlx 
 intent of the prophet was to Hicw thereby, tiiat 'Jtidcu Hiould be fo dcfo- 
 late, that thefc monftcrs fhoiild dwell in it, and give their youni^ ones 
 fuck there, without hiding themlllvcs. In the Vidgate, the word "Tamm 
 is rendered lami^, which is a fort of monlhous filh which devours men. 
 The cries of all fi(hes are different. Some low like an ox. Dolphins 
 have a mournful cry. The learned Bochart, from whom I have cxtraclcd 
 this chapter, pretends, that when God made all the animals to pals before 
 xyidam>^ he gave him a per fea knowledge of their natures and proper- 
 ties, and that the names which Ada7>t gave them, were exprcllive of 
 both. He proves it j and it muft be granted that the arguments he brings 
 in proof of it, arc very happy, and very plaufible ones. 
 
 H. Of do7nejiU% four footed a?innals. 
 
 But to be more particular in this account of the animals which are 
 mentioned in Scripture, I will begin with the four-footed hearts, which 
 are of moft fervicc to mankind, and will follow the method of the fa- 
 mous author I have quoted. 
 
 AJfes and horfes are known animals. The Scripture gives the latter fe- A.r-; and 
 veral names, zi\i\ Zechariah'^ reckons up fivc^^ ditferent colours of thcni. ^'-^'^''-s- 
 They were chiefly made ufe of in war^, and were the main flrcngth of 
 armies. God commands the Ifraelites to enervate , or hough the 
 horfes of the nations whom they fliould fubdue* j and forbids them put- 
 ting their truft in the number of their horfes and chariots, as thefe nations 
 did". ^Jfes were made ufe of for common fervices; the greatefl Lords 
 rode upon them j and therefore in Hebre^ju, a Saddle-Leaf and an Jfs arc 
 the fame thing. They were fometimes put into the plough, but the lavr 
 forbids the drawing with an afs and a horle together ; which was doubrlcfs 
 becaufe of the inequality of their ftrength. St. "Tanl lecms to aikide to 
 this prohibition, when he fays. Be not unequallj yoked together '•jLtthurt' 
 
 ^ Lam. iv. 3. ^ Gen. ii 19, 20. ' Zech. vi. i — 7. <* Our author [an fix 
 
 different colours: hut 1 can [iid hut 'n'^fi. in that prophet. ' Prov. icxi. 31. 'Jolh. xi- 
 
 6. In the Vulgate it ii fubnervabis. ^ Pfal. xx. 7. 
 
 E e c 2 be-
 
 39^ 
 
 xyln Introdudlion to Book lit 
 
 unbelievers =. ^Jfes were alfo made ufe of in mills, to turn the ftones, . 
 But as there were alfo feme mill ftoncs which men turned, the Scripture, 
 to diftinguiih one from the other, calls thofe which the aUcs turned, and_< 
 which were the biggeft. mola ajfinaria^. 
 The Cor The Camel. The Hebrew name of this animal fignifies to weariy or to 
 revenge on/s felf. And we are afllircd, that no animal is more revengeful,, 
 or longer retains the memory of the injuries he has received. There were 
 many of them in Judea formerly, and they are often mentioned in Scri- 
 pture. It is a very ferviceable beaft, either for riding, or for carrying bur- 
 dens, or for drawing chariots. Its hair is fit to make fluffs of There are 
 leveral forts of camels. The flectefl of them are called by the Greeks^. 
 Tiromed Aries. They will travel fifteen hundred furlongs a day. 
 Bogs. The T^og is a pretty good guard, and is the fymbol of fidelity. But 
 
 otherwile he has bad qualities. He is ravenous, bold, and churlilh j whence 
 it is that the man who gives himfelf up to his pleafures, and exceeding the 
 bounds of honcfly, is of a biting temper, is called a dog. 
 Ele- Elephants are famous for their teeth, which furnifh us with all our 
 
 P ^^^' ivory. It does not appear in Scripture, that the Jews had any ufe of ivory 
 before Solomon'^, It is probable that this prince, who traded to the j&2- 
 dieSy firft brought elephants and ivory to Judea,. from thence. It was fo 
 common in his time, that he made a throne of it^, and adorned his. 
 palaces with it. It was alfo in India that i^lexander learned how ufe: 
 ful thefe animab were in war. His fuccelTors, I mean the kings of Sy- 
 ria and Egypt, always had them in their armies, as we fee in the hiflory. 
 of the Maccabees. But before ^yilexander, the Indians were the only 
 people who made ufe of elephants in war. 
 Goats, fee Sheep, 
 Horfes, fee y^Jps. 
 Iviulcs. Mides were not common in Jiidea, till the time of T^avid. The 
 princes his children rode upon miiles^, and Eochart is of opinion, that- 
 they were not known in Jttdea before this time. The Greek verfions, 
 which fpeak of mules before 'David, are according to him, not exad : 
 And this author oppofes likewife the opinion of the Hebrews, that one 
 Anah was the fiift man who found out the firfl mules. It is of him 
 
 » 2 Cor. vi. 14. '' March, xviii. C. Vulg. ^ 2, Chron. ix= 21. ,' i Kings x. 18. 
 
 « 2 Sara. xiii. 25?. 
 
 the.
 
 Chap. II. the Holy Scriptures. qpy 
 
 the Scripture fays, That as foe -aas fiedhig his father's cffes in the '■j.il. 
 derneCs, he found fame hot iz'aters \ The Hebre-ju word Emtri, wliich the 
 Vtdgat. renders hot waters, %nifics accord hi- to the Jews, w;«/j^- Di'.t 
 Bochart contends, that it is the name of a wr.rhke people, and that .^»-V^ 
 made himieif famous, by his having met them in the wildcrnels, and found 
 means to deliver himfeif out of their hands. The law likewiie which for- 
 bad the Jews to couple animals of a different fpccics together, muft con- 
 fequently oblige them to fetch their mules from abroad. But becaule it 
 was neither forbidden to cat, nor to make uCe of fuch r.nimals as were born 
 of different fpecics, it was therefore lawful to make ulc of mules. i'Uh 
 and Thecdoret give the fame reafon why they were forbid to bz coupled 
 together i namely, that God apprehending th.it if they had been luftcrcd, 
 men might have imitated them, was pleafed to prevent by this Jaw, lucli 
 monflrous incontinence. 
 
 Oxen arc known to every body. The Scripture fpcaks of them inOvcn. 
 multitudes of places; and commends their beauty and their Hrength. 
 They are of mofl ufe in drawing the ploughs j and becaule tluy were uled 
 in Judedj to beat out the grain from the ft raw, with a Ibrt of harrow, 
 the Scripture forbids the muzzling the ox.n, when they were drawing 
 thefe harrows^. So that they grew fat when they were about liiis work. 
 And from hence it is that the Ifraclites, who gave thcmfelves up to their 
 pleafures, are compared with an heifer that trcaicth out tie co n • 
 How many different ufcs the milk of h.cifcrs is applied to, is fulliciently 
 known. Bochart obferves, that the ]c\vs made ufe of the horiis oi 
 an ox, and not of a ram, infkad of trumpets. And he proves it by 
 the very make of the rams horn, which not being hollow, could 
 give no found. To which he adds, that to fay JoLel fignities a ram, is a 
 fidlion of the Rabbins j and that it no where appears in Scripture to do 
 fo. The Greek interpreters indeed undcrftood by the word fobel^ the 
 found of a trumpet, and the Jubilee was proclaimed in that manner. 
 But this year did not therefore derive its name from a word that fignitics 
 a ram's horni the Hebrc-jvjabal fignifies to bring backy or to bring again, 
 as weobferved, whenwefpoke of thcjewilh teflivals. This )'q:.i brougl.t 
 again liberty to the flaves, and every one entered upon the poHcllion 
 
 •Gen. XXXV. 24. Vti^g. tSo tlye EngUfli travjlaturs render it. ' Da:t. xvv 4. 
 
 dHofX. II.
 
 398 
 
 An Tntrodudtion to Book III. 
 
 of his inheritance. The ox is one of the animals that the law permitted 
 to be offered up in facrifice. 
 Sheep Sbccp and Goats have fomctimes in Hebre^-ju both the fame common 
 
 Goats, names. They ferve both for food and cloathing to mankind. The hair of 
 fome floats is very much fought for, to make valuable fluffs with. And 
 it is to this fine and valuable hair, that Solomon compares the hair of his 
 princefs in the Song of Songs i for that is the meaning of the words. 
 Thy hair is as a flock of goat s^. A refemblance which muft have been 
 very natural, fince when Mickal put a fort of phantom into the bed, in 
 order to deceive Saul, and make him believe that 'David was fick, tlie 
 Scripture fays flie niade it \^\\\\goafs hair^^ which was without doubt to 
 reprefcnt his ^. But I am of St. Jerome's opinion, who has very plainly proved, 
 that we are there to read Cebir^ which fignifies^rf^?, oiftrong 5 and not Cabedy 
 which iignifies the liver, as the LXX. read in the copy from which they tran- 
 flated the Scripture. And Jofephm, who follows them, fays, that Mi- 
 chal put the liver of a goat hot under the fheet of David's bed, that the 
 palpitation of it might the better deceive them whom Saul fent to take 
 David. But the mod natural fenfc of this paffage is, that Michal put 
 the skin of a goat, with its long hair upon it, about the head of this 
 image, oiflgure, ox. phantom^. The law forbids the Jews to feethe a kid 
 in his mother's milk ^, which ought to be looked on as a ledure of mild- 
 nefs and humanity, which God gave the Jews. But they did not fail of 
 refining upon it, according to their ufual manner. According to them, 
 it forbids the eating any fiefh whatfoever with milk. They therefore 
 never boil milk and flelh at the fame fire, or in the fame pot j and their 
 fupcrftition goes fo far, as to have one knife for flefh, and another for cheefe ; 
 and lefl they Ihould miftake them, that for cheefe has a particular mark 
 upon it. 
 Swine. There now remains no other domeftick animals to be fpoken of, 
 but the Swine, which were not fuffered to be bred by the Jewsj and 
 therefore the Gofpel fays^, that the prodigal fon went into a far country , 
 where \\z fed fwine. It cannot be objected to this, that the Gergefenes fed 
 
 « iv. I. ''I Sam. xi.\'. 13. ' And this feems like-wife to he confirmed by the ufe Rebe- 
 
 kah makes of goat-skins to deceive Ifaac, Gen. xxvii. 16. ? in the tlebrew it is Teraphim. 
 
 e Exod . xxiii. 19. ^ Luke x v. 13. 
 
 them
 
 Chap 11. the Holy Scriptures. opp 
 
 them, bccaufe it was near their city that Jesus Christ pcnuittcd tiic 
 devils to enter into two tlioufand fwine which were fccdini^ there, and which 
 rando^^n into thefea^i for that was a Grecian cir\-, and conlcnicntly in- 
 habited by Gentiles. It was of Tiecapoh, -, that is, it was one of the ten 
 cities, the greateft part of whofe inhabitants were GV^^y^j. The law forbad 
 the eating oifwinesfiejh ^. They are animals which arc cxccding nafty , raven- 
 ous, and of no fervice in hfe. And Lacfantms fays, that God b>' tor- 
 bidding the Jews to breed and kill them, intended thereby to draw thcin o^ 
 from that ufelefs, infamous and voluptuous lite, of which this animal is the 
 emblem. The Jews have it fo much in abhorrence, that they won"t lo nuicii 
 as pronounce the name of it. 
 
 III. Of ii'ild beajfs. 
 
 Apes were brought in great numbers to Jtidea, by Soloimris fleet ' . The \-- . 
 Hebrew calls them Cophin--, which all interpreters underftand of the Ape. 
 
 The very name of a wild Afs flicws what it is. It ditfcrs from thc^^'-" 
 common alTes in this, that it is wild, and cannot be tamed. Thofc nun 
 are called fo, who have neither wit nor good manners^. 
 
 The Bear is of a very difagrceablc fhape, is very hairy, and h.^.s a very Ij-^rs. 
 wide throat. He (lands up upon his hind-legs, and ufcs his forc-oncs as 
 hands: When he has his enemy between his paws, he fqueezcs him lb hard 
 that he flifles him. Hunger, or the lofs of his young ones, makes him one 
 of the moft furious and cruel wild bealfs in the world. 
 
 The Boar is called in Scripture, The boar of the wood^. It docs aBj^r.-. 
 great deal of mifchief to the fields and vines. And therefore 'David com- 
 pares Judea, when laid waftc, to a field ra\'agcd by boars f. Ovid in his 
 defcription of the Calydonian Boar fays. He kept hnnfelf atnong tic but- 
 rujhesi and therefore T>avid may mean boars, by his beafis of the reeds^. 
 
 The Fox is well known to every body: He feeds upon dead bodies. l-oxcs. 
 And therefore the Scripture, in order to exprefs that a perfon fliall not be 
 buried, fays. He Jhall be a portion for foxes ''. Grapes arc one of his mod 
 delicious meats. The fpoufe in the Canticles therefore orders x\\q foxes to 
 be taken, that fpoil the vines '\ His ufual habitation is in woods, where 
 
 'Luke viii. ^ Lev. xi. 7. ' i Kings x. 21. ^Job xxiv. <f. 'Plal Ivvx 
 
 13. f Ibid. fPfal.Ixviii. 30. Vulg. tfWHcb. In Englifli it ih The company of the 
 
 ipear-men. hPlal. Ixiii. 10. * ii- i5- ,
 
 ^00 An Introdudion to Book IIL 
 
 he digs dens into the earth. There muft have been a great number of 
 foxes in Talefline, fmce Sampfon could find three hundred of them, to 
 whofc tails he tied the torches with which he burnt the harvefts of the 
 Thiliftin?s^. The cunning of the fox is paffed into a proverb j we give 
 this name to perfons who are expert and crafty. The Scripture fpeaks of 
 an animal which it calls Tfieniy which Bochart tliinks to be a wild cat. 
 lim is a fort of wolf which is fmaller, but fwifter than the common 
 
 wolves. 
 
 Goat% Tz^ebi in Hebrew fignifics a goat, in Chaldee it is TabithUy in Greek 
 
 T>Grccis. And thus St. Luke tranflates the name of the girl who was 
 
 called Tabitha, by that of T>orcas^. The Greek word is derived from a 
 
 verb which fignifies to fee j which has given occafion to the interpreters to 
 
 affirm that the reafon why the bridegroom is fo often compared to 2igoat^ 
 
 is his having piercing eyes, which nothing can efcape. But there is no 
 
 manner of relation between the Hebrew and the Greek ; and it is much 
 
 more natural to fay, that the fpoufe fpeaking inceffiuitly of the flights and 
 
 returns of the bridegroom, compares him to a goat, which has no regular 
 
 walk, but goes by bounds and leaps. 
 
 z^atk The little Goat is the animal which Rabbi Salomon will have to "be 
 
 Goats, jj^e-jnt by the Akko in T>euteronomy S which the Greeks tranflate Tra- 
 
 gelaphos, and the Latins, Hircocerius. In the fame verfe the Scripture calls 
 
 another animal T>tfon, which is thought to be a fort of deer, or wild goat. 
 
 And in the fame place alfo there is another animal which the Scripture calls 
 
 Zemer. This St. Jerome tranflates Ccmelopardalis , It has the head of a 
 
 camel, the neck of an horfe, the feet, thighs and tail of a wild ox; and it 
 
 has ravs of white mixed with red fpots. It is an animal but very lately 
 
 known, is very feldom to be met with, and is found only in uninhabited 
 
 places : Which convinces me that Mofes did not go fo far to find out fo 
 
 fmgular a beaft, to give the Jews leave to eat it. It is more probable, 
 
 tha't the Zemer is a fort of goat. And 1 am of the fame opinion, with 
 
 s Judges XV. 14. An a-aonymous German author, in a difertation upon thisfubjeci, {givsn us in 
 Englifh% M h Roche, in his Memoirs of Literature, Nuviher ^.for April 3. 1710.) obferves, 
 that infiead of Schuilim, -we fjould in this pajfage r^^^ Schoalim, ivhich proper/j fgnifes Sheaves-^ 
 and that the li-wc' Sanab, --^hich -^-^ tranJJateTzWy fgnifies the utmoll part of any thing 'whatfo- 
 evar; and he therefore under^ands this pajfage of SampfonV fetting fire to 300 ftanding HiQcks of 
 corn, h laying tvjo flieaves befween each fliock to make a comnmnication; and by putting his fire 
 immediately to the ends of thofs intermediate Hisaves. " Aits ix. 38. "^ xiv. 5^. 
 
 regard
 
 Chap. II. the Holy Scriptures: ^oi 
 
 regard to the animal which the Scripture in the fame place calls jach- 
 nmr-, though interpreters render it a "^ild ox. But this word woi for- 
 merly applied to goats'K 
 
 The word y^.'^/, ozjaalim, alio, is differently explained: It is a ful 
 low deer, a ftag^ a chamois, or a little goat. By the manner the Scripture 
 fpeaks of it, it fliould mean this laft animal. Jlc is inconceivably iwifr 
 and is always perched upon the tops of the mountains, trom w hence he 
 throws himfcif down the precipices, when he is purlued. His horns arc 
 prodigiouQy large; when he turns them backwards, they reach to his tail. 
 His ufc of them is to guard his back, that he may roll along the rocks up- 
 on his back, without hurting himfelf. 
 
 The Hare is called in Hebrew Arnebeth^. Some will have it that Hire?, 
 this word fignifies a rabbit. But Bochart obferves, that iXxq Arabic kAr neb, 
 which inconteftably fignifies a Hare, comes from the HeLre^ju Artieteth. 
 The reafon why God forbad the Jews to eat of the hrirc, was becaulc it is 
 a moft lafcivious animal. 
 
 The Hart treads very firmly, and is exceeding fwift. So that, whenllar:s. 
 'David would exprefs the readinels with which he, by God's ailinancc, 
 cfcaped from the purfuit of his enemies; he fays, that he ?nade his feet 
 like hinds feet^. The Hinds feldom bring forth young but under the 
 concern of fome great fright; and this effecl is often wrought by thun- 
 der; and the fame prophet therefore reckons this among the wonderful 
 effeds of this terrible voice of God. The voice of the Lord, lavs he, 
 maketh the Hinds to bring forth young'^ : That is^ the thunder, which is 
 called in Scripture, The voice of the Lord, docs lb. The Hart has a very 
 agreeable air and fhape; fo that when they are tame, many people delight 
 in playing with them. One inftance of which wc have in l^irgd'% Silvia, 
 who painted her Hart every day, and waflicd him, and adorned his horns 
 with flowers. And thus Solomon compares a wife who is beloved by her 
 husband, to a Hind-. 
 
 The Hyana is much like the JVolf But its eyes are of a changeable Hyana 
 colour, and its skin kems painted with variety of colours like flowers 
 Bochart pretends that this is the animal which Jeremiah^ calls Tzeboah. 
 
 » Accordhii to the Englifli travjlaiors, Akko is a wild goat; Difon, a pvgarg; Zemcr. % &zr 
 mois. ^yi/Jachmur., a fallow deer. ^ I.cv. \i. 6. '^ Pral. x'viii.:;^. '^ Pfal. xxix. 9. 
 
 * Prov. V . 19. ' ;<;i. 9. Toe EnglilTi travpton render it a fpccklcJ bird- 
 
 F f f But
 
 A 
 
 02 An Introduclion to Book IlL 
 
 But the Greek interpreters underftand by this word, a [hade of colours. 
 And Ibmc underftood it of the ^Peacock* 
 
 tion. Xhe Lion has mHebre'v: fevcn different names, according to his differ- 
 
 ent ages. The Scripture has taken notice of whatever is terrible in him; 
 his look, his walk, his roar, his teeth, his paws, and his tail. He is the 
 king of animals for courage and flrength. He inhabits only the deferts, 
 and makes them fo by his cruelty. When he has feized his prey, he fits 
 down, and places it between his fore-feet, as it were to prevent its being 
 taken from him. To which the patriarch Jacob alludes, when fpeaking of 
 Judah, he uttered this predidion of him. Judah is a lion's "juhelp, from 
 the prey ^ my fin ^ thou art gone up \ he flooped doisjn, he couched as a lion, 
 and as an old lion '■juhojhallrouze him up ? Thefceptrefoallnot depart from 
 judah\ The original Hebre'JU may be underftood thus ; No one fliall be 
 able to take away the fceptre from between his feet, but he fhall keep it as a 
 lion does his prey between his paws. There is no animal more fierce, more 
 cruel, more furious, lets fufceptible of fear ; and in a word, more terrible 
 than the lion. And the Scripture often alludes to all thefe qualities, and 
 draws noble comparifons from them. 
 
 Mole. Cholid^' is according to St. Jerome, and many other authors. The 
 
 JVeaftl. But Bochart explains it of the Mole. He fupports his opinion 
 by the etymology of the word, which comes from a verb which fignilics 
 to dig tip the ground --i and upon this, that this word both in Syriac and 
 Arabick fignifies a Mole. So that Mofes has joyned it with the 'ujild 
 Cat, as being in Ipecies much like it. Kippod is tranflatcd by St. Je- 
 rome, an Hedge-hog. But what it is, is not univerfally agreed. Some take 
 it for the Tortoife, Ibme for the Cajior, or Otter 5 and fome make a bird 
 of it. 
 
 Opher. The Opher in the Canticles, is a Fa'-jun. 
 
 Paid. The Tard is like the Lion, but is fmaller, and has a fpotted skin. 
 
 It is an animal of an extraordinary fwiftnefsj it lies in ambufh, and leaps 
 nimbly upon its prey. Daniel'^ compares the third monarchy to this 
 bead. And indeed Alexander, who raifed it, overcame Darius, and 
 gained his other conquefts with a wonderful rapidity. To which it might 
 be added, that the fpots of this animal marked out the different people 
 of whom Alexander formed his empire. 
 
 •* Gen. xlix. 9^ 10. J" Lev. xi. 29. By the Englifh travflator? it s rendered, a Weafel. 
 
 Yii. 6. Vu!^. 
 
 The
 
 Chap. IT. the Holy Scriptures^ ^O'^ 
 
 The word Tard is little nfcd in French [or Englijhr: \Vc make ufc of 
 that of Leopard, and it is not cafy to (hew exactly the diflVrcncc bawccn 
 the Tard, Leopard, Linx, Tyger, and 'Panther'. Some confound rhcm 
 together, and others diftinguifh them. An^\ Boc hart thinks that the '/V^/ 
 and Tayither arc the fame thing, and that it there is any difference, it is 
 that of fcx, or colour, not of fpecies. But fome will ha\c it, that the 
 Leopard is engendered by a Lionefs and a Tard, and that it has iti name 
 from thence. The Leopard was never heard of before Conjl ant trie ^ time, 
 and St. Jerome confounds the Tards with the Leopards. 
 
 Kylchbar llgnifies a fort of "^ildrats, which do a great deal of muchicf R*'^ 
 to the fruits of the earth. It was this lort of rats that wafted the Thi- 
 lijiines while they kept the ark^, and feemed to come up out of the earth. 
 And this has happened more than once, and whole nations have been obli- 
 ged to leave their countries, on the account of thefe rats. But feme un- 
 derftand by this word, Houfe-rats only. 
 
 Reem, or Re7n, is according to the common opinion, the Rhnioceros, I^^i^xxre- 
 or Unicorn. And here I obferve, that it was formerly believed, that tiierc umcom 
 were in the Indies, horfes, aflcs, and goats, which had but one horn. 
 If fo, the fpecies mull now be loft ; for travellers find none Ihch in that 
 country at prefcnt. And fome have thought that the Unicorn was a chi- 
 merical animal ; but if it had, the Scripture would not have fpokcn of 
 it. Befides, it is not certain, that Reem was an animal that had but one 
 horn. When ^a-vid fays, God ijjiU lijt up his horn; that is, his power, 
 as Reem^y this may as well be undcrftood to fignify of tie horns, as of the 
 born of Reem, Nor can this be applied to wild oxen, they were not known 
 in Judea. I am rather inclined to be of opinion that it is a fort o\ goat 
 which is called Orix. Bochart fays, the w oid comes very near lo the 
 
 K^irabick word, which fignifies the goats which had hard and high horn^, 
 which Strabo fays the Ethiopians made ufe of for weapons. The Scripture 
 alfo calls them, TJoeo, or Tljo. 
 
 Interpreters difagree about the animal called SapLan. Some -"^'r-"- 
 fay it is a rabbit, oihcxs ^ porcupine, and others an hedge-hog. 
 
 The IVolf is an animal that feeds upon flelh. He fcarce ever hunts ^^^•' 
 but 'in the evening, or beginning of the night; and hence it is that the 
 
 *I Sam V. ^ Pfal. xcii. lo. H:b. 
 
 F f f 2 ">a:-
 
 /J.04- ^n Introdudlion to Book III. 
 
 Scripture gives the name of JVolves to thofe robbers who hide themfelves 
 all day, and arc out upon their robberies at night ^. 
 
 \S . Of four-footed onjiparons animals^ 
 
 Mofes diftinguilhes fix lorrsof four-footed animals ^'hidi^to. oviparous. 
 Their Hebreu; names are thefe. 
 Anucha, i^Auiicha ^, Or Semamith, is one of thofe lizards ^ whofe skin is painted 
 mUh"^^' ^"^^^ tlars,and which is therefore called by the Latins, ^tellio, 
 Chomet. Chomet^ is another lizard, ib called by the Heke-jus, becaufeit keeps in 
 
 the fand. 
 Coach. Coacb\ which the Greek verfions and St. Jerome render Camel eon, is 
 by Bochart thought to be a fort of green lizard, which is lively and bold. 
 Its Hebre-jo name fignifies ftrength. 
 Letua. Letii^^ is alfo another lizard, which according to the ancient inter- 
 preters is very venemous, and refembles the Salamander, . 
 Thinfe- Thinfemeth^, according to the Greeks and St. Jerome, is a mole-, ac- 
 ^^^^^' cording to Bochart, it is the Cameleon, This author proves that the Ca- 
 tneleon is a fort of lizard which has his mouth always open for, breath- 
 ing, (which gives occafion to the report that he lives by the air) and his 
 Hebrew name is taken from thence. The Arabians pretend that he has 
 a very long tongue, and ufes it to catch flies. And it is reported of this 
 animal, that he changes his colour as the fun grows brighter or hotter; 
 and that he aflumes the colours of all bodies which he comes near. 
 Tzab. Tzab^ is a land-crocodile-, that is, a fort of lizard. As it perfedly 
 
 refembles the Egyptian-crocodile, and differs from it only in its enormous 
 fize, people give it the name of lizard. But fome think that Tzab figni- 
 fies cither a toad or a tortoife. 
 
 V. Of birds isjhich the law permitted to be eaten. 
 
 Crane. The Crane is not mentioned in the Vulgate. In Ifaiah^\ the cries of 
 Jeremiah, when under his diltemper, are compared to thofe of a bird 
 which is called in the original Sus, which the ancient verfions render 
 
 'Ezek. xxii. 27. *> £w^///7^, A ferret. Lev. xi. 30. * E«^///7^, The fnail. -Ibid 
 
 dE^g/i,//^, Thecamelion. Ibid. e£;;^/;/^,. The lizard. Ibid. ^ Evglif}, kmols. 
 
 Ibid. lA(cordi7ig to the Englifh tranjlatorf, it is the torcoife. Lev. xL 29. i'xxxviii. 14. 
 
 a fwaU 
 
 \
 
 Chap. IL the Holy Scriptures. 4.05 
 
 (I fji'allo'jv ', but the Jews take it to be a crar.c^ vI:J-, \:\ ihcy,isa 
 chattering bird. 
 
 The Scripture fpcaks^ of certain birds which Solomcns fleet broui:ht Peacocks. 
 every three years, and calls i\\cm T/jouinw\ which are thought to bc/>./r- 
 roquets^ oi peacocks. But the word Tfiphor i\p\\'acs a fparro'-s;^ or a bird 
 in general. And the Vulgate fometimes applies xo fparrcrji's what lecms 
 to be faid of any bird m general: As in the tenth Tfalrn'-, lly likf a 
 Sparrow unto the hill\ which may be underftood of any bird. And in the 
 fame manner the V^ulgate makes the lepers offer w^fparTO-s:s^ in facriticc. 
 Por all clean birds might be offered in facrifice. 
 
 TuETigeon is oftener mentioned in Scripture than all other birds to- pi^ns. 
 gether. We are told by the ancients, that the ylJJ^yriaiis had a particular 
 worfhip which they paid to pigeons-^ and according to the liebn'-^s, 
 tliey bore the figure of them in their ftandards. And thus, Tie anger 
 of the pigeon^, and the f-jjord of the pigeon'' , fignify the fury and fjjord 
 of the Affyrians. This bird has a thouland fingular properties, hs eyes 
 are very beautiful; the whitenefsof filver, and the glitter of gold fliine in 
 its wings. Its whitenefs equals that of milk, and it has fomcthing tender 
 in its voice. So that it is the emblem of love, and fome add of innocence, 
 and contend that it has no gall; but they are midaken. I have flicwn in 
 another place, that when the Golpel commands us to be harmltfs as doves ^, 
 it means thereby innocence -, our leading an unreproachable life, and being 
 always as pure and clean as the wings and all the plumage of Qipigeon ahva\ s 
 are. Pigeons will fly very far, and continue long upon the wnig; and this 
 is the realbn why Noah fent a dove out of the ark to difcover the land ''. 
 They are friends to mankind, and Jove their habitations. So that they al- 
 ways return to their nefts, be it never fo far to them ; which is the reafon 
 why fome perfons have made ufe of them to carry letters. 
 
 It were in vain to enlarge any more upon a bird which is fo well 
 
 known ; and therefore 1 fliall only tarry to explain a pretty oblcure palVagc 
 
 in Scripture which feems to relate to it. It is laid, that in the famine of 
 
 Samaria J the fourth part of a Cab^ (which is a lort of mcafurc) ^dovcV 
 
 » r/je" Englifh tranjlators prefcr"je hothf^nificat'wnf, and fay. Like a crane, or a fvvallow, fo c.\i 
 1 chatter. ^ i Kings ii. 22. ~ V. \. <> Lev. xiv. iv 'Jcr. xxv. 
 
 ■:;8. Vulg. according to the Englifli, The fiercenefi of t!ie opprefTor. *^Jcr. xlvi. id. \'ulg. 
 
 In Englifli, The opprelfing fword. I Matth. x. i^. !* Gen. viii. 8. 
 
 dung.
 
 406 
 
 An Introdudion to Book III. 
 
 dung, ''Ji'as fold for Jive pieces of filver'^. It is pretty difficult to find out 
 of what ufe this do-ce s diing<:o\i\A then be. Some l^iy, the famine was lb 
 prelllng, that the Samaritans had recouiie to this nafty food ; others, that 
 they made ufe of it inftcad of wood. Some will have it, that being bc- 
 flcged, and thereby hindered from cultivating the country, the Httle ground 
 they had in the city was cultivated with the utmoft care, and that this made 
 this fort of dung lo dear 5 and others contend that the Samaritans ufed this 
 xiung inftead of fait. But Bochart's opinion feems to me to be the moft 
 juft. He underftands it of a fort o't ptilfe which the Arabians to this day 
 call pigeons 'dung. For pulfc arc well known to be the vileft of food : 
 
 Necfi quidfri5ii ciceris probata aut micu efnptor, 
 fciys Horace. And therefore the famine mufl have been very prefling, if a 
 mcafure of this fort of pulfcj no bigger than a Cab, which held no more 
 than one man could eat in a day, was fold for five pieces of filver. 
 
 Qyai!. T HE ^fa/l is a bird famous in Scripture. God brought fo prodigious 
 
 a quantity of chem into the camp of the Ifraelites, that the whole army 
 was fed with them''. Jofephm fays, they are extremely comiiion about 
 the Rcdfea 5 and ^Pliny tcft ifics, that in their paflage from Italy ^ they pitch 
 upon the fails of barks in fuch multitudes, as to caufe them to be fliip- 
 wrcck'd. The north-wind carries them away from this country in autumn, 
 and they return with the fouth-wind, at fpring. 
 
 Swallow. Xhe Swallov:; is called m Hebrew ^ T>eror. lout Bock art will have it, 
 that this is a fort of ivild pigeon^ as the turtle, or viood pigeon. The ftork 
 271 the heavens, ^2i)s Jeremiah, knoiveth her appointed times, and the tmtlc, 
 and the crane, and the fwallow, obferve the time of their coming'^. 
 Which paflage of the prophet fufficiently fhews, that thefe are birds which 
 fhift their habitation ; and experience fhews us, that the fwallovu returns 
 every year in the fpring. I fhall obferve nothing of thcfuvallow, but its 
 exceeding cleanlinefs. It will not fufFer the leaft dung of its young ones 
 in its neft, and teaches them as foon as ever they grow a little ftrong, to 
 drop it out of the ncft. Which was the caufe of Tobit's misfortune, 
 who being afleep at the foot of a Vv'alJ, there fell fomc warm dung from 
 a puoalio'^'s neft, down upon his eyes, which made him blind '^. 
 
 ^00^. The Woodcock is called mHebrevD Kore, Bochart fhews very plainly, 
 
 cock. by all the Scripture fays of it, that this name can belong to no other bird. 
 
 ■Vf'a Kings vi. 25. ^Exod. xvi. 13. cyiii. 7. .'^Tob. ii. 10. 
 
 The
 
 Chap. II. the Holy Scriptures. A07 
 
 The Greek vcrfions apply it to a bird of nigbt^ ; but the Helre::j text muft 
 have been changed. It was till lately thou-ht to /ignify apartrtdge, and 
 both Greeks and Vulgate give it that fignificat^onin [feremiah ''. Thij, bird, 
 according to this prophet, fits fomctimcs upon the eggs ot othcis, and lb 
 makes their young ones its own. 
 
 I fhall fay nothing of cocks or chickens, the Scripture fomctimcs men- 
 tions them, but nothing is more common, or more know n. 
 
 VI. Of uncleayi birds. 
 
 I Shall here mention only thofe birds tliat Mofis docs, in the cata- 
 logue he gives us of unclean birds, in Le-.tticus xi. 13. and in *Z)< ut. xiv. i 2. 
 
 Anapha"^ is in the Vulgate rendered Chnradioyi--, which comes tVom Anapl^a. 
 Charadraiy or x^Q^^f^^y which fignifies the ditches and holes that run along 
 by the rivers fides, in which this bird builds her nell. But becaufe the Ile- 
 bre-dj word fignifies to make angry ^ Bochart thinks that the Anapha is a fort 
 of eagle. Others explain it of the kite and hero?i. 
 
 The Bat is hy Mofes called Attalcph, and by tranfpofing the letters Bar. 
 Aphtalelj which fignifies a bird of darknefs. The bat ne\er appears but 
 in the evening, and at night j its wings are made of skin, and it L,ives its 
 young ones fuck, and has as much of the four-footed bead, as of the bird. 
 It is thelaft in the catalogue of unclean birds^. 
 
 Chos^ alfo fienifies a ni'iht-bird. It comes from a word w hich fi^ni- ^'-^s. 
 fies to hide one's fe If. But it is not eafy to fay what night-bird it fignifies, 
 whether it be a little o'uilj or a great o-jil. It is in the prefent J'ttlgate^ 
 Upupa-, which is what we call in French, a lapning, or lady. But this is 
 not a bird of night, which gives room to fuppole that Upupa is crept into 
 the Vulgate inftead of Ulula f. 
 
 The T)iverj in Hebrew Salach^^ raifeshimfelf up in the air, and throw- Di.cr^ 
 ing himfelf down with fury, ftrikes into the water, and fcizcs his prey. 
 And for this reafon the Greeks call him, Cataracle. 
 
 The EaHe is the kin^r of birds. His beak and claws are remarkable. Eagle. 
 He moults his feathers often ; to which "DaiJid alludes, when he lays, that 
 God rene-ji'S his youth like the eagle's^\ He is of a prodigious fizc and 
 
 * I Sam. xxvi. 20. hi ]l.\^^\([\ it is r^zYf^ a partridge. •' xvii. 1 1. ' Engli/>i, -?» 
 
 heron. Lev. xi. 19, '^ Liv. xi. ij?. / Engiilli, 37;? liitli owl^ ^i. c. anotf;]. 
 
 t EngliAi, The cormorant. !: Pfa'. ciii. 5.' 
 
 flrcngth.
 
 4-08 
 
 An Introdudion to Book III. 
 
 flrcngth. Nothing equals the fpring with which he ftiikes down upon his 
 prey. No bird flies higher, or loves his young better. He takes his young 
 ones upon his back, and teaches them to fly. 
 
 ^■■y' The Gryphon is what fome underftand by the Hebre'ju word Teres^, 
 
 rhon. ' 
 
 But Bochart takes it for a particular fort of eagle^ and derives its name from 
 
 TaraSy which fignilies to break j becaufc this fort of eagle is ftrong enough 
 
 to break bones. 
 
 kire. The Kite is in Hebre-ju Daa^ or Raa^, 
 
 Lapwing, T)ukiphat^ is a word compounded of T>iky which fignifies a C^r;^, and 
 
 hen °^ ~ Cepha^ which fignifies a Stone -^ both Syriack words. It fignifies a JVocd- 
 hejiy or Lapujing. It is ranked among unclean birds, bccaufe it cats very 
 nafl:y things, and makes its neil ot dung and naftinels. 
 
 Oiocro- jj^g word Chos llgnifics not only a night bird, but alfo a vejfcl. Now 
 there is a bird called OnocrotaluSy which has a (brt of vejjelj or refervoir 
 in his throat, where he keeps his prey, and after Ibme time throws it out 
 ■ from thence, and eats and fwallows it, as beafts do which chew the cud. 
 When he puts his head into the water, and breaths in it, he makes a noife 
 like the braying of an afs; and it is his being like an afs in this, that has 
 made the Greeks call him Onocrotales, 
 
 Oftrich. The Oftrich, in Bebre^ju Bathiaana'^j is thought by Bochart to be the 
 female of a bird which I^Iofes calls Tachmas ; but the Greeks take this for 
 • the O'Ji'l. But be that as it will, the Oftrich is the emblem of hard-heart- 
 ednefs. All other birds fit upon their eggs, and bring up their young ones j 
 but the Oftrich, as Job fays, leaves her eggs in the fand, and does not con- 
 cern her felf about the dangers to which they are expofed^j and the heat of 
 the climate of Africa, where thefe birds are found, hatches them. And 
 for this reafon Jeremiah in his Lamentations^ mentions the Oftrich, as an 
 inftance of cruelty. Her wings are of little fervice to her in flying, but 
 help her much in running. Whence it is that Job fays. She leaps 'with 
 her iiings° 5 for that is the import of the Hebrew expreflion. Her feathers 
 are exceeding fine 5 foldiers adorn their helmets with them. This bird is of 
 a prodigious bulk ; when fhe ftp.nds npright on her feet, fhe is higher than a 
 man on horfeback. Her neck is very long. She is a mixture of a bird 
 
 ^Enpifli'tranflaiion, The Offifrage. ^ Eng'ilh, Glede, <J7/fl^ Vulture. '■ EngliJIji 
 
 The Lapwing. Ibid. ^ Englip, ThtOwl « xxxii*. 14- 17. Mv.?. 'xxxix. 18. 
 
 and
 
 Chap/ II. the Holy Scriptures. ^i 09 
 
 and a camel . for (he has the neck and feet of a caaiel, and the beak, fea- 
 thers, and wings of a bird. 
 
 The great Owl is what Bockart thinks is meant by the ^janfupb in''"\'^ 
 Ifaiah^h though the Greeks and St. Jerome iinderftand it of the Ibis, a^ ' 
 bud which is found only in Egypt. Now the piophet is there fpeakinu of 
 IdumeUy and foretells that it (hall be defolate j and it is in fueh places that 
 the great OsjI delights. And the etymology of the word favours Bjcharfs 
 opinion. It may be derived from a word which lignities the twiligl.t, or 
 dark?iefs\ and befides, Ifiiah joyns the Ra-j.n and the ^r^^i/- Ou7 toge- 
 ther ; which accordnig to the ancients, were both very inaufpicious birds. 
 
 Thmfem.th is an equivocal word even in the H.brcjj. For in Li'-jn, xi. I^-«"Jc 
 30. it rignifiesaL/::^r^'', and in the iSth verfe of the fame chapter, it is^*'' 
 put among the unclean birds. The Greeks underhand by it a S^an : But 
 the Rabbins and Bockart take it for the little Oic/S whofe prefencc fur- 
 prizes and affrights the other birds: and he derives this word from a verb 
 which fignifies to admire. 
 
 Caathj according to xhz Greeks and St. Jerome, is the Telic.ui. li.is ^'-"■-"'^ 
 bird fwallows the fliell-fifli fhe finds wholes and when the heat of Jierflo- 
 mach makes them open themfelves, (lie throws them up, and picks out the 
 fifh, which is her food The Pelican is a bird of prey, as well as the Ouo- 
 crotaluSj of which we have fpoken. And the royal prophet compares him- 
 felf in his lamentations and repentance, to the Gaatb, or Gl.os tint is lu 
 the wildernefs ^. 
 
 The Phoenix is no where exprelly mentioned in Scripture; but (omc F ^ - 
 think that Job fpeaks of this bird when he lays, / flmll d:e tn my nefty 
 I Jhall multiply my days like a palm-tree^ \ or according to the ^tnek, I 
 Jhall become as old as the trunk of a palm-tree ; 1 (Is all live a great '■JiMe. 
 The Hebrew fignities, 1 jhall die in the little bed I hav: made m) fff I 
 JJoall multiply my days as the fand-, that is, fo as that no one (hall be able 
 to number them. The Hebrew word lignities the fu?id. But neverthcleis 
 the Jews pretend that it muft be underflood of the 'Fhcefiix, which, fay 
 they, lives a thoufand years. 
 
 The Racham^ is fpoken of in Deuteronomy. The LXX. and St. Je- Kic)Mm. 
 rome take it to be the Swan. But Bochart explains it ot a fort of l^ul- 
 
 » xxxiv. II. ^ Englidi, ^ Mole. ^ Englilh, Ue Swan. "^ i lal. cu. 6. 
 
 >:xix. i8. r»/^. f Englifh, iXv Gier-caglc. 
 
 G g g fyre
 
 A 10 tAn Introdu6lion to Book III. 
 
 ture which rcfcmblcs the eagle 5 hzc^iViiz Racham in Arabick iignifies that 
 bird. 
 
 Raven. The Raven is of a beautiful black j it feeds upon carrion, and when 
 its young ones are a little ftrong, it drives them out of the ncft, and 
 forces them to go and fcek for their own food. To which l^avid i^zxds 
 to allude, when he lays, Godgi-veth to the be aft his food ^ and to the young 
 ravens that cry^. This bird generally keeps in dcfert places, which is 
 the reafon why God made choice of it to feed the prophet Elijah in 
 the wildernefs^ 
 
 Sea-eagle. Xhe Sea-eagle is a third fort oi Eagle -^ which the Gr^^^^ call H/?- 
 liatos, the Latins, Valeria Aquilai and Mofes gives it the name of 
 Ozniia^. 
 
 Sea-mew. -j-j^g Sea-mew is what the Latins call Larm, and the Hebrews Sci-, 
 caph"^. 
 
 Stork. Hafida is taken by Sjmmachus and St. Jerome, for the Kite. The 
 LXX. tranllate it an Heron, one fpecies of which is very like the StorL 
 The Hebrew name which fignifies mercy and tcndernefs, agrees very well 
 with this bird, which nouriflies her parents when they are old. Though 
 both the Heron and Stork are water-fowl, they build their nefts upon the 
 higheft mountains. Storks are birds that change their habitation with the 
 fcafon 5 and the Scripture praifes them for knowing when to take their 
 flights, and for the force with which they fly'^. 
 
 Vulture. The Vulture m Hebrew is Aia\ and it is well known they go in 
 
 VII. Of ftrpents. 
 
 ! 
 Adder Tht Addtr, in Hebrew Sephiphon, is a ferpent which keeps in roads, 
 
 and hides himfelf in the fand, or the wheel-trads, where he lies in am- 
 
 bufti,,, Jacob compares his fon T)an to one^. T)^n Jhall be ^;^ Adder in 
 
 * Pfal. cxlvii. 9. ''I Kings xvii. 4. The ajionyviQus author heforemeyitioned {p. 400. 
 
 l^ote a) 171 another of h'n dijfer tat ions, ivhkh is upon this fiibjeci of Elijah VRavens^/rox't'; /rote Jfia7:y 
 authors, that there 'was in the mmtry of Bethfchan, in Decapolis, a httle toix.v, by the brook Che- 
 rith, or Caritb, called Oreb, Aorabi^ or Orbo,- avd he therefore explains the 'wordOxH'm, -xhich we 
 tra>ijfate Ravens, of the inhabitants of this little town ; fome of whom he contends, daily carried 
 bread and fe'J} /o Elijah, who "jjas retired to, and hid in a cave, near this little tO'iOn. And he 
 fupports this interpretation by the opiniojzs of Chaldee, Arabick, ^W Jewilli writers. See Memoirs 
 of Literature, No. -j.for April 24. 17 10. ■= EngUrn tranflation. The Ofpray.^ ^^Englifli • 
 
 ?r^;/toow,TheCuckow, ^Jer.viii.7. Zcch. v.9. ^ English, 37;e Kite. ^^Gen.xlix. 17, 
 
 the 
 
 HI
 
 Chap. IL the Holy Scriptures. ^i i 
 
 the path that biteth the horfe-Leels, fo that Lis rui.r f:a!l fall back- 
 wards. 
 
 Achfab^ is the Afpe. He rolls himfclf up, and makes Icvcral loids oi Af-- 
 his body, in the middle of which he raifcs his head, and iiglus with his 
 enemies. Whence it is that dfpis in Latin iii;nifics a Tort of round 
 buckkr. Interpreters likewifc explain \\\zKebre-jj Tit hen'' of the Afpc. 
 The poifon of this ferpcnt is incurable, and lb according to T^avid^ is the 
 poifon of a calumniating tongue ^ It is not true that the Afpe is deaf, or 
 flops his ears. And when therefore the lame prophet Ipeaksof an Afpe'^, 
 as if he were deaf, and flopped his ears, he means no more tiian that no 
 charms make any more imprefllon upon him, than they would if he re- 
 ally had no ears, or flopped them. It is certain, the magicians knew how 
 to charm ferpcnts, and by the ufe of certain words, could prevent their 
 l?iting; but it often happened that their art failed them, and then they were 
 ^uch more dangerous. And therefore when the Scripture would cxprels 
 the moft formidable ferp^nts, it fays, that God will fend fnch as iiill 
 not be charmed^ . 
 
 The Bafiliskj in Hebreiv Tfepha, or Tfephoni, is not only dangerous ^-^k- 
 on the account of its fling, or bite ; the fight of it, and its looking on one, 
 is it fclf death. 
 
 The 'Dragon is a ferpent of an enormous fize. Hiftorians fpeak of ^'^S-'^^'- 
 dragons which were above fixty cubits long. And thus the Ilcbre-jj word 
 Thanntn fignifies both a T^ragon and a Whale, as if the Tiragon was 
 
 » among Serpents what the TVhale is among I'ifJjes, 
 
 Saraph is a JVater-fnake. It is probable, that the JfracUtcs had been ra-ry 
 bitten by this fort of Serpents^, or Snakes, when they w^re cured by the 
 brazen Serpent. The interpreter tranflates this word by what lignifies a 
 
 Jiery Serpent r, either becaufe it has fome marks of a_/5rVr| colour, or becaufc 
 its poifon burns like fire^. It is certain, xh^t'PreJler, Hydrus, and Cier- 
 
 fydrus, fignify the fame fort of ferpenrs, but in dif!^*erent refpeds. It is 
 called Hydrus, when it is in the iz^ater-marfits -^ Chrfydriis, wlien it is in 
 
 *E7/5////^Adder. Pldl.cxl. 3. I'Job xx.i.}.. liai. xi. 8. ^Pfal.cxl^. '•E//^.//':', AdiJtr 
 Pfai. Iviii. 5. '^Ifai.viii. 17. ^Vunib. \xi.6. '>^ BijhopV3XxkV.ii of o^ittioyi, that rbcyxrre on- 
 
 ginally flately and beautiful creatures, avd not called 9\{:xy, otJ) on the accovttt of tlxtr I'enom; Lit 
 hkewife becaufe they appeared jh'mlng like fire, ivhen they feiv in the air; Fur, fays l}c, there "^tre 
 and fill are, tit the Ealtern a7id Souchern parts of the -world. Serpents 'which have -^uings, arJ 
 fmie brightly l$ke to ^tQ. V. Cotfi. upon G^n. ch. \'\\. v. i. 
 
 G g g 2 the
 
 ^12 An Introdudion to Book JlL 
 
 the dry marfies ; and it is called Trefter, with rcfpeft to its fling, or bite, 
 which railes as it were coals of fire in the fiefh, and criufcs intolerable pain. 
 Ifa'^ah (peaks of a flying Tcrpent: It is certain there are fome in Egypt, 
 and other countries, which have wings like thofe of a Bat, They were fomc 
 ot tiieie fcipcnts that God fent againfl the Ifraelites, and ordered a brazen 
 Serp.nt to be made to cure them, bccaufe the Eaftern copper being very 
 red, was mofl: proper to reprcfent ihz(z fiery Serpents. T^ hit arch fpeaks of 
 a difeafe which may very well have been that with which the Ifraelites 
 were afflicted in the wildernefs, after they had been bit by thefe ferpents. 
 The ^habitants of the red fea, fays he^, ijuere tormented in fitch a man- 
 ner as was never heard of till that time. Little Dragons bit thetr arms 
 and legs 5 and if you touched them never fo little, they fixed themfelves 
 to the miifcles 5 and this gave them an intolerable pain, like fire. 
 Hyaena. The Hyana is a fort of ferpent whofe skin is fpottcd. And this is 
 what his Hebrew name Tfeboa flgnifies. The Vulgate in the firft book of 
 Samuel, tranflates it, The valley of Zcho'im^ ':, but fome authors will have 
 - it to be tranflated, the valley of Serpents, or of Hyenas. 
 Kippoz. As Kippoz^ is pretty much like Kippod, the Greeks and St. Jerome 
 take it for an Htdge-hog. But Bochart pretends that it is a fort of fer- 
 pent which is called in Greek, Acontias, becaufe he throws himfelf like 
 a dart, againfl thofe whom he attacks. 
 Tfimaon. The word Tfimaon is found in T)euteronomy^', which St. Jerome 
 tranflates T>ipfas, and underftands it of a fort of Viper-, but Bochart 
 proves that this word does not ftgnify any animal, but a dry and parched 
 place. 
 Viper. The Viper, in Hebrew Ephe^, It^s the mofl: mortal bite of any crea- 
 
 ture, and it is viviparous j whereas all other beafls of the ferpentine kind 
 are oviparous. As the Scripture fays nothing of one kind of ferpents, 
 but Vv'hat agrees with all the reft, it is no eafy matter to give an exad 
 explanation of each of their names. But Bochart thinks, that the two 
 Hebrew names Chephir and Sachal, agree equally with Lions and Str- 
 pents. 
 
 *Lib. 8. de Tef. quefi. 9. b xiii. 18. « Ifai. XXxiv- 15. 'E.ngUpj, The great Owl. 
 
 ^ viii. 15. EngliJJ}^ Drought. fifai. xxx. 6. 
 
 VIII. Of
 
 Chap» IL the Holy Scriptures, a\ n 
 
 VIII. Of Inficfs. 
 
 Even Fleas are not forgotten in Scripture. 'DuzH to humble him- F.cts. 
 fclf, compares himfclf to this little infect'. And the Scripture hkcwifc 
 fpeaks of the t^nt, whofe kbour and forciight arc well known "^ of the 
 Spider^, and his skill in making his webs fo fine, t!ut they will only Qop 
 little flics ; (whence it is that a Spider's -ji'eb is become a proverbial fa\in:;, 
 to exprefs a contemptible thing by.) of the Moth'^ which cats cloatlu; 
 of Worms'-, and of the Scorpion^. This latter is like an csg, its head 
 can fcarce be diftinguidied 5 ^^'hich clears up that palVagc oV "ii. Luke, 
 If a fin foall ask bread of any of yon that is a fat her, "ji'dl he giv: l.im 
 a ft one ? or if he ask a fijh, ^ill ke for a fifi gi-ct hnn a frp. nt ? or if 
 he pall ask an egg, "ji'ill he ofer him afcorpion? What other rclem- 
 blance is there between a Scorpion and an E^g, befides that whi^h wc 
 have obfcrved ? It has a long fling in its tail, by which it conveys its 
 poifon into thofe who are Hung by it. 
 
 Flies the Scripture diftinguifhcs into fevcn forts, i. The common "^^^^^ 
 Fly. 2. The Bee, which makes wax and honey. 3 The H'afp and 
 Hornet, which differ only in that the Hornet is the bigger of the two; 
 both have a very cruel and very dangerous fling. 4. The O.v //V, which 
 flicks to Ho^fes and Oxen, and makes the latter grow furious and raving 
 when it bites them. 5. The T)og-fly, called by the GrcJis, ^rliux, 
 and rendered by the Vulgate, Cynomia : But St. Jerom: obferves, that it 
 ought to be read in the Greek, y^ivouixr, and in the Latin, Ccfiomiafn^ 
 which fignifies all forts of flies; and indeed the Hehre's: docs fignify a 
 Colle5lion. 6. The Humble-bee, or gnat, which carries the trumpet and 
 lance, as TertuUian fpeaks. And, 7. The IFaler-fy, which is a lort of 
 Gnat, The Scriptiux often /peaks of Flics -, and it is wondertiil, that fo 
 vile an infed fhould become fo terrible an inllrument 01" divir.e \cnge- 
 ance whenever it pleafes the divine juftice to make ufe of it. It was thus 
 that God knt the Cynomie, or Canomie, into Egypt, Concerning wnich 
 it is proper to obferve, that what the Vulgate calls Ciniphes, or Scnu- 
 phes^, is called' in //>^rrx', Cinnin; but fome will have it that they were 
 
 * I Sam. xxiv. 15". ''Prov. vi. tf. Job viii. 14. dlfaulig, 'Jcbxvu. 
 
 14,. ^Lukexi., II, 12. .^ E\'o J. viit. i ?• Eng. /Vcr. 
 
 Lice
 
 4.14. ^An Introdudlion to Book III. 
 
 Lice that God fent into Egypt y in order to humble their pride, fays Thilo^ 
 by fo vile an animal. 
 Locufti. The Locufts have ten diflPerent names in Scripture. Thcfirji is Arbe^^ 
 which comes fiom Rabbah, which fignifics abundance. No animal is more 
 prolifick than the Locufi. T\iz fecond is Gob^y which comes from Gab^ 
 and iignifics to leap^ or /'^ go out of the earth. When this animal multi- 
 plies, there are found worms very much like eggs, which are covered with 
 a very fine duft, which feive them inftead of a little skin, out of which 
 they fly. The third is Ga^am^^ which comes from the verb Gazaz, 
 which fignilics to jloave, or cut off. The Locufts cut off with their teeth, 
 which are very fliarp, not only the herbs and corn, but alfo the fmall 
 branches of trees. St. Jerome tranflates the word Gazam^ by that of Em- 
 ca, or Caterpillar. Th<z fourth name is Chagab'^. The fifth, Chanamal^, 
 The fixthj Chafil^j from the verb chazal, which fignifies to confume. 
 The fventh Churgal^, which Bochart derives from a verb, which in 
 Arabick fignifies, to have a long train of attendants, Poland has more 
 than once feen whole countries eat up, and laid defolatc by clouds of locufts. 
 The eighth name is Jekel^^, which fignifies to lick up. The ?iinth. Solum ', 
 which m the Chaldee language fignifies to devour., or to confume. And 
 jaflly, the tenth is Thelat-fal^, from the y>/o\:dTfallal, which fignifies to 
 make a noife: But neverthelefs, the word Tkclatfal is rendered in "Deutero- 
 my ^ by the Greek word Erufibe^ and the Latin one Rubigo. Thefe differ- 
 ent names fignify different forts of locufts., as appears by the paflage mjoel'^^ 
 where it is faid that Arbe fhall devour what Gaza?n had left, Jekel what 
 ^ylrbe had left, and Chafil what Jekel had left. Thefe four forts of lo- 
 cufts, Arbe.^ Solam, Chargol, and Chargab^ are all mentioned in Z/<f- 
 viticHS^'y they have all wings and four feet, and were permitted to be 
 eaten. And the Vulgate often places among thefe infeds, i. Bruchus ^, a 
 word derived from a Gr^^/& verb, which fignifies f^^^^^'u:.'. 2. Attachus^ -^ 
 and 3. Ophiomachus'^, or the ferpefitftghter. When the Locufts fiy, 
 
 'Exod.x'. 19. "^Nah. 3. 17. 'EnglifJj, The grafliopper. Amosvii. i. -"Joeli.4. 
 
 I^^'S^'^j The palmer- worm. '^ Lev. xi. 22. E»^///Z', ThegraHiopper. '^Pfal.lxxviii. 
 
 47. Ev7lip.', The fro ft. I Kings vjii. 37. Evglilh, The caterpillar. ^Lev. xi 22. 
 
 E?;^^/', The beetle. ''Joeli.4 Enghfhy The canker- worm, £ Lev. xi. 22. £7^- 
 
 ^lilhy The b-Jid-locuft. ^ Dcur. xxviii. 42. ' xxviii. 42. Evglijh, The locuft- 
 
 ^■' i. 4. EngliPi, as before. n xi. 22. ° Ifai. xxxiii. 4. Enghlhj The caterpillar. 
 
 T.ev.xi. 22. £7#/7^, The bald-locuft. ''Ibid. Ezz^/z/Z', The beetle. 
 
 they
 
 4'5 
 
 Chap 11. the Holy Scriptures. 
 
 they make as much noifc ns birds 3 and St. Johi makes no fcrupic of com- 
 paring them with chariots of war. f^at ;s ..ore ftrong^ orUruble, lavs 
 St. f rome. than locitfts ^ All the art of man cannot refijl tLm But 
 God fo r.guLtesthetr march, that they ntver ^j. and er from the rout "j.Hch 
 he has prefer,, d for them , and this ts ^^hat ^^r have not lon.fmcc 'fccn 
 m Palcftmc. It IS eafy to judge how tcrnbic a pLv^uc the L.r///?/muft have 
 been in Egypt\ But it muft be obferved, :.s I ha^e already faid, tliat there 
 was a fort of Locnfts which weie clean, and permitted to be eaten. For 
 there are fomc found, even to this day, in the £^//, which ferve for food; 
 fo that the Gofpcl docs not commend the penance of John the baptij}, 
 in that he eat Locufis, (which others did as well ns he) but b.caufc he cat 
 nothing befides tiiem but "jvild honey^\ I have enlarged rhe more upoii !'>- 
 fort of infers, becaufe the Scripture often fpeaks of them. 
 
 IX. Of JVater- animals. 
 
 The Scripture fcldom mentions I Fat er -animals -, and I Hull not there- 
 fore much enlarge upon them, but obferve thole things only whiJi arc 
 not fufficiently known. For which reafon I (hall fay nothing of the 
 Frogs, which were one of the plagues of Egypt': They are perpetually 
 before our eyes. 
 
 The Scripture no where fpeaks of Horfedeachcs, and vet interpreters Aluka. 
 have tranQated the word Aluka in the Trozerbs'^ by the word liorfe -leach j 
 but Bochart pretends, that it muft be undcraood of T)eftny, or late. 
 The Arabians give T>ejtiny this name, and the fenic of the pallagc leads 
 to this interpretation. For it fays, that Aluhi has t\zo daughters -Ji.hich 
 cry incejfantlj, Give, give. If you explain this of the Horfv-Uach, it ]«; 
 nonfcnfcj if you undcrftand it of T>€jlinv, it is very natural to f.iy, that 
 *T>eath and Hell arc her daughters, and infatiable ones too, as Solomon lays 
 in the 27th chapter and 20th vcrlc of the fame book. 
 
 The defcription Job"" gives of the Behemoth and Leviathan, Ihews B-i-.c- 
 that they were both beads of an enormous bulk. Which has given oc- "'''*■' 
 cafion to fome to think, that one is the Elephant, and the other the If hale. 
 But Bochart will have the firft to be the Hippopota?nus, and the fecond, 
 t\\c Crocodile. Job joyns them together j and Tliny fays, theic two ani- 
 
 »Exod. X'. ''Match, iii. 4, 'Exod viii. *'x\:x. is. Qht^.xl a:(i\\\. 
 
 nials
 
 ^i6 
 
 An Introdudion to Book I J I. 
 
 mals do very much refcmble one another ; they both uihabit the fame river, 
 and are both amphibious. And indeed all the Scripture lays of the Belumoth 
 docs agree with xhc Hippopotamus. He lives by landj and therefore Joh 
 fays, He eateth grafs like an ox^. After which he adds, His ftr^ngth is 
 in the navel of his belly ^, and indeed his skin is impenetrable. (Jod, as 
 the Scripture goes on, has faftned his fword on to him^-^ where the He- 
 bre-JD word fi^^nifics a crooked fizord^ in the form of an hook 5 which the 
 teeth of the H'ppopotdmuSy that fland out of his mouth on each fide of 
 it, do exactly rcfemble. And it concludes with laying, xhi.the is not af aid 
 of the rivers^. Now xhz Hippopotamus lives in the water, and continues 
 in it without air a great while. He is taken by artifice: They dig a 
 ditch before his den, which they cover with weeds, and put an engine 
 at the bottom of it, which holds him faft. Which is exadtly what Job 
 fays. 
 
 Levia- ICa'-nh fpcaks of the Leviathan^, which he calls a Leaver, or heam^. 
 
 ^ ^"' And Bocharfs conjedure concerning it is, that it is a fifh which has a 
 fort of beam in his head, like that of a balance, at the end of which hang 
 twobafons5 and this fifh the Gru^^^^ therefore call Zr^^w^. As his head re- 
 femblcs a hammer, fome have given him that name. But neverthelefs,! am 
 of opinion that the word Leviathan is of a more extenfive fignification, 
 and that it fignifics all forts of filhes which are of an enormous fize. 
 
 The Le- Leviathan and Thannin both fignify cither 'Dragons, or JVhales. But 
 
 o/Job. Bochart plainly fhews that it muft be underftood in that place of fcby 
 of the Crocodile. This animal has four feet, is of a prodigious bigncfs, 
 his tongue is fixed to the lower jaw, which has made it believed that he 
 has no tongue; and his skin is covered with a fhell. But I fhall not detain 
 the reader with an examination into all the particulars of Job's defcription 
 of him. 
 
 And it may alfo be obfcrved, that what the Scripture calls ThanniUy 
 arc monftrous fifhes 5 fuch as the Sea-dog, the Sea-calf and other mon. 
 ilers : Some of which have dugs, and give their young ones fuck. And it 
 
 » xl. 15. ^V. \(>. " V.\\. Ipfe eft principium viarum Dei qui fecit eum, ap- 
 
 plicabic gladium f-ium. Vidg. He is the chief of the ways of God: He that made him, can 
 make his fword to approach unto him. 'Eng. Two readings that differ greatly in fenfe from one 
 another y hy a .[mail 'variation i7t the pointing; and from our author, in the ijttcrpretation he gives. 
 ^V.i%. Ecce, abforbebit fluvium, & non morabitur. Vulg. Behold, he drinketh a river, and 
 bafteth not. £;/^. .^xxvii. i. f T;//^. Serpentem vedem. £^/j:/i/^. The piercing ferpent. 
 
 is
 
 Chap. II. the Holy Scriptures. 'i^iy 
 
 is of them, as has been faid, that Jeremiah' fpcaks, and the Latin inter- 
 
 pretci* calls them Lami£. 
 
 The fifh which afFrightcd young Tobias, when he waf>.ea Ins tccc in Siluro,.. • 
 the Tygns, and which the angel commanded him to draw to land, and 
 to fait fome of the flelh of it, and keep the heart of it to drive away de- 
 mons with, and the gall to cure his father's eves with, is, accorduv^ to 
 Bochart, that ri-ver-fijh which the Latins call Silurus, It is found only in 
 great rivers j and is the boldcft and mofl voracious of any frcfh-watcr-fifh 
 whatfoever. Its throat is very large, its teeth vciy Iharp, and phvficians 
 fay, its gall is good for any diftemper in the eyes. To which Ibmc authors 
 add, that the fmoak of certain fifhes naturally drives away demons. 
 
 It is faid in the French [and Englifjj-] tranllations of St. Maithe-ju^^fr:^<^ 
 that Jonas was three days and thrte nights in the \\hale'j^f//yb. xhc 
 original is underftood to fignify a great fifi. For fome learned authors 
 maintain, that there are no JFhah's in the Mediterranean or Tirjian 
 feas : And befides, though the IVhales of Greenland and Ijland are lb 
 big, that they extrad eighteen tun of oyl from only the tongue of one 
 of them ; yet their mouths and throats are not big enough for them 
 to fwallow a whole man. It is as mucii as one can do to thruft one's arm 
 into them. The Scripture therefore here fpcaks of fome Sea-dogs, whicJi 
 are as big as Whales, The Greeks call them Lamias, becaule of their 
 great throats. Lamas in Greek fignifies the throat. There arc fevcral 
 forts of them : Bartholin fays he faw one which was above twenty foot 
 long. Their throats and bellies are fo big that armed men have been 
 found in them. I my felf faw one, through the throat of which a man 
 might eafdy pafs. This word Lamia is ufcd by the Vulgate, in Ifaiah''^ 
 and in the Lamentations of Jeremiah'^, to fignify a monller, which is 
 found only in defert places. 
 
 X. Of doubtful and fabulous anim.ils. 
 That I may omit nothing that the learned author whom I follow 
 has faid upon this fubjed, I now proceed to give his fentiments of thofe 
 animals, of which it is even yet a queftion, whether they really cxift, 
 or are fabulous. Such is the Akko mentioned in 'Deuteronomy^. It isAkko. 
 tranflated into Greek and Latin^ by a name which fignifies an animal 
 
 a Lam. iv. 3. ^ xii. 40. 5 xxxiv- 14. Englijh, The Scrich-owl. ^ iv. 3- £»? Sci^. 
 
 T'onfters. « xiv. 7. 
 
 H h h lialf
 
 p8 
 
 An Introduction to Book IIL 
 
 half a ftag, and half a ram, which fome pretend is a meer fidion; but 
 others fay they have fccn of them in Germany and at ^aris, 
 Daa. CT ^aa, or Raa^ which is ranked in ^tuteronomy^ among the unclean 
 ^^^' birds, is in the Vulgate rendered Ixm. But there is no bird of this 
 name. Bochart, by tranfpofing the letters, reads it, Oxyn-, which is a 
 fort of bird to which the Greeks give this name, becaufe it has piercing 
 eyes, and a very fvvift flight. And the Hebrew etymology favours this 
 conjedure; for Raa comes from a verb which fignifies to fee , and T>aa 
 from another, wliich fignifies to fly. 
 
 fauojf WE find in the Vulgate, the names of fome animals which have no 
 
 exiftcnce 5 as for inftance, that of Fauns^, to which St. Jerome gives the 
 epithet Ficarios^ The Htbrejv word is lim^-, which properly fignifies a 
 SpeBer, any thing that terrifies ; from whence comes Eima, which figni- 
 fies a fright. Now the Fauns, and Tan the prince of them, were 
 Spe^icrs among the Latins which they were afraid of. Which is what 
 made St. Jerome make ufe of this name, ^^j Ficartos^ this father is fup- 
 pofcd to have intended to fignify the uglinefs of the faces of thefeF^«»j, 
 which were full of puftules and pimples, {ox ficus fignifies a tumour as well 
 2&afig. Both Fauns zn6. Satyrs were painted half men, half goats, and 
 covered with hair; and the goat is well known to have been one of the 
 T.gyptian deities. And from thence it is, that the Scripture fom crimes calls . 
 i(\o\s S ah irim, 01 the hairy: And when Ifaiah fays, the Sahirim Jhalt 
 dance there^, it muft be underftoodof demons^, who fometimes affumed 
 the fhape of goats, as we fee in the life of St. t^nthony. 
 
 Gryphin. The Gryphin, as we ufually paint it, with four feet, the ears, beak, 
 and wings of an eagle, the body of a wolf, and the paws of a lion, 
 owes its being only to the wantonnefs of the imagination. And when 
 therefore the Gr^^y^j- tranflated the word Teres by that of Gryphin, they 
 
 » xiv. 13. '' Jer. L 39. 'Evgliflj, The wild hearts of the Iflands. ^ lim is often 
 
 throughout the ivhole 0\dTei\ament rendered Id^nds, a7id does fometimes indifputably fgnify them; 
 and 'vjhat is here meant by hearts of the iflands, the context fuffide-ntly explains to be fuch as live 
 mly in the mofi deflate places. This is here faid of Babylon, a7id plainly fgnifies that it f^all be 
 defblate; and hoiv true this and other prophecies of it ivere, V. Prid. Conn. P. i. B. 2. *'xiii. 
 
 21 Hehr. Englifh, Thefaryrs. « The context feems to poenu-> that no more is to be underfloodby it^ 
 
 than that the place fhould he de folate and un'mhubited by any thi:Jg but wild beafls: Such as the ima- 
 pnarj habitation of the Satyrs is by the puts dejcribedjo^^h. 
 
 under--
 
 Chap. IL the Holy Scriptures. ^i^^ 
 
 underftood by it a fort of eagle, v/hich has a more crooked beak than 
 others. 
 
 The prophet Ifaiah^ fpeaks alfo of an animal which he c:i\\s U-^^"^ 
 lith. The LXX. tranflate it by Oyioccntauros, a monfter made up of an 
 afs and a man, which never was in nature. But the P'ui^^ate cxprdlcs Jt 
 by Lamia, of which we have before obferved, that it'^is a fort of fifh 
 which is a frightful fight, on account of its extraordinary bigncls. It ib 
 certain the prophet fpeaks in this place of Spcclers i for he ddcribes a dc- 
 fert place which ftrikes the mind with terror i and where the imagination,- 
 foflruck, ufually forms monflcrs; not from what it fees, but what it fears- 
 
 Job fpeaks of the My r me cole on'' , which is thought to be a fort of beetle ^^'"n*- 
 a great enemy to the ant?, which he catches as he hides himieh in thc''''^''^ 
 fand, and feeds upon them j and it is fuppofed that he ib for this reafon 
 called. The lion of the ants. But this the Gr^f/^ interpreters never ihou'»ht 
 on. The Hebrew is Laifch, which fignifies a Iton. It is fo tranlhted in 
 the Vulgate, and it is certain that there is a fort of lion wliich is called 
 the Myrmecoleon. 
 
 What is faid of i\ic^ hanix, that it lives a thoufand years, and then ^''^J^'^'^' 
 is born again out of its own afhes, is a meer fable. But becaufe the 
 term Thanix is a Greek name which fignihes cither this bird, or a trce^ 
 they who have tranflated the LXX. or made comments upon il.eir v^r- 
 fion, have been thereby lead to think that they Ipoke of the bird"/7'^- 
 nix, when their intention was only to fpeak of a tree : But the author 
 of the Vulgate has not been guilty of this miftake. 
 
 The word tS/r^^x is ufed in the Gr^^^ 20:1^ Latin verfions of Ifa'ah^,"^)"^^^^^ 
 where the prophet is fpeaking of a mournful cry, or fong, luch as the an- 
 cients feigned that of the Syrens to be 5 with which they were as it were 
 enchanted, and then run into their own deftrudion among the ihclves. 
 And the interpreters thought this word fully expreHcd their mcaningi 
 though there never was any fuch creature in being as a Syren ; that is, 
 an animal half a woman and half a bird at the fame time. But never- 
 thelefs Ifaac VoJJius pretends, that the Greek interpreters underllood by 
 the word Syrens, a fort of flies which make a great nolle, and that there- 
 fore the Latin interpreter ought not to have ufcd that word in his La- 
 tin tranflation. 
 
 •kxxiv. 14, Hebr, ^ Septuag. 4. ii. Eng. a lion. f xiii. 22. Eng- Dragons. 
 
 Hhhz CHAP.
 
 420 tyin Introdu(5lion to Book IIL 
 
 CHAP. III. 
 
 Of the Herbsy Gra'tn^ ^nlfe^ Trees^ and Plants^ which are 
 
 menUoned in Scripture^ 
 
 B 
 
 EFORE I give an account of the names of the Plants which arc 
 mentioned in Scripture, I fhall make two obfervations, which may 
 give fome light to fome paflages in the holy books. The firft is. That 
 every different manner of multiplying plants, whether natural or artifi- 
 cial, is comprehended in Scripture under the general name of fe.d. 
 Thus wlien God fays in Genejis^, Let the earth bring forth grafs, and 
 herb yielding feed after his kind, and the tree yielding fruit, '■ji:koft fed' 
 is in it ft If after his kind, it is to be underftood of the principle ot the 
 multiplication of plants in general ; whether it be by feed, or by any of 
 thofe other metliods which are ufed for it. 
 
 And the fecond obfervation relates to the different parts, of which 
 each plant confifls; becaufe they are thefubjedof great numbers of com. 
 parifons which the facred writers make. Every plant then has a root, 
 upon which it f\ands, and by which it is nourifhed ; a trunk which rifes 
 above the rootj branches which go out of the trunk, kuives, buds, flow- 
 ers, and fruit. To which we mufl add the Suckers-, to which the Scripture 
 gives the name of rods. There f jail come a rod out of the root of JelTe^j 
 that is, a Sucker. 
 
 We come now to the Plants which are mentioned in Scripture, and 
 which I fhall range according to the alphabetical order of the names that 
 are given them in the \Engltfh~\ or Vulgate Bible. 
 
 ^oes- Aloes, in Hebrew i^kaloth, is a very bitter herb. Some wirl have it 
 
 that it is an Indian tree, which is of different colours, and is called San- 
 taux. But we are at leafl fure that the plant which bears this name, is 
 well known in our druggifts fhops. 
 
 j^lmond- The Almond-tree blows the foonefl of any tree; it beeinsasfoon as 
 ever the rigour of the winter is paft, and is in bloffom in February, 
 
 ^ *i. II. ''Ifai. X" 10., 
 
 Which
 
 Chap. III. the Holy Scriptures. a^i 
 
 Which is what has given it the Hehre'^ name of Scl.akad, Nvhidi comes 
 from a verb, which fignifics to make kafte, to be in a htrry, or To rrs,'ah 
 early. Thus in that pafTagc of Jerewmh, I fee a inking 'rcd\ it is in the 
 Hebrew, I fee a rod of an almond-tree. By which God there Hiews, th-t 
 as this tree makes hafte to bud, fo he will make halle to punifh his people. 
 In like manner, when Solomon, fpcaking of an old nun, lays, The al'- 
 vaond-trzt fiall flourift)^, he intends to cxprcfs by it, the quickncfs wi:h 
 which old age advances and lurprizcs us. K^aron\ rod, which budded, 
 and by this miracle Iccured the pricfthood to him, was a branch of :a\ 
 almond-tree'^. 
 
 Aneth is an herb of a good fmell, and is like fennel. Aivrh. 
 
 Barley, Hordeiim, is the Iboncft ripe of any grain. Therefore tl.c^"^/- 
 Jews dedicated all the firft-fruits of their grain to God, on the fecond dav 
 of unleavened bread, by the offering up of a fheaf of barl "j. What the 
 Latins call Tolenta, is barley fiift ground in a mill, and then dried and 
 loaded. By this word the Vulgate tranilatcs the Hebrew Kali, which 
 barely figniiies roafled, ThcTt/fin^ mentioned in Scripture^, is f/c/;;- 
 ed barley. 
 
 Bdellium is a word which is prefcrved both in the Greek, and Latiji vcr- Eociiutn. 
 fions. It is ufually taken for a black tree, which yields a gum. But I 
 have fhewn in another place, that the Hibreiv word Bcdioiich flL-nifics 
 neither a tree, nor gum, but a precious (lone. 
 
 Beans arc moft common. B<.-5P«. 
 
 Bifh ops -wort, in Latin Nigella, in Hebrew Cith, is ufed by poor '• 
 people inftead of pepper. 
 
 The Vulgate tranflates the Hebrew Merer', by bitter Lit tee-, but it ' •'^■^ 
 fignifies all forts of bitter herbs. The Jews fay there were live differ- 
 ent forts of them with which they eat the pallbver. 
 
 Box is an exceeding hard wood, and lb heavy that it links in the Box-ircc. 
 water j and what is engraven on it, is not calily etlac^d. Ifiiah^ re- 
 ceived a command from God to engrave the lins of his people upon pub- 
 lick monuments j and the Hebrew docs not lay oi what matter they 
 were to be made 5 but the Vulgate tranllates it, Go and write ui on box- 
 
 * i. II. Vulg. •'Ecclef. xii. 5. ' Numb. xvii. 8. <» 2 S.im.xvii. 19. /W^. 
 
 JEw^. ground com. ' Lev. xxiii. 14 'Eng. parched corn. x.v.x. 8. 
 
 The
 
 ^2 2 An Tntrodu^lion to Book III, 
 
 Bramble, The bramble, \w Latin Taliuriis, is a fhrub, whofe leaves are green, 
 and a little iliarp : It grows in dcfert places. Ifcuah defcribing a defo- 
 late city, fays, Thorns jJj all come up in her palaces, nettles and bra-mbles 
 in the fortrejfes thereof^. And Micah compares the wicked to bra7n- 
 bles. The beft of them is as a bramble ^. 
 Burre- Burre-reed, in Latin Carex, has a fliarp and thick leaf, and grows by 
 
 ^^^'^' the fides of the waters. The banks of the Nile abound with it^ 
 
 and it was in a place full of Btirre-reeds, that Mofis was expofed^. 
 Cane. Cane is a fort of reed. There is a fort of it which comes from Ara- 
 
 bia, Lidia, and Syria^ near mount LibanuSy which tafts like CaJJia, and 
 has a very agreeable fmell. 
 Caper- Jhe Caper -tree, Capparls, is a low and very thorny plant. Its fruit 
 is called Capers. They are of great ufe in fauces, and create an appe- 
 tite. We tind the word in ~Ecclefiajles^, where Solomon defcribing old 
 age, fays, The Caper-tree fiall be difiroyed; which is a figurative exprellion, 
 importing that old mens appetites fail them fo much, that nothing can 
 recover them. 
 Carob- T H E Curob-tree, in Latin Siliqiia^ bears a fruit in cods. It is from 
 ^'^^' thence it takes its name; io^ijiliqua properly fignifies a bean, or peafe-cod. 
 None but the miferable eat of it. This was what the prodigal fon de- 
 iired in the extremity of his mifery 5 and Horace fpeaking of an unhappy 
 man, fays, 
 
 Vivit Jiliquis (ir pane fecundo. 
 Ccciar- The Cedar is one of the moft beautiful trees in nature. It is very 
 ^^^^' tall, and always green. The leaf of it is thick and fharp, the pith red, 
 and it has an odoriferous fmell. The fruit of it refembles a pine-apple, 
 and the trunk yields a gum. It never rots, and is one of the beft forts 
 of wood for buildings and fhips. o^ -x'^r^ li^orthy of cedar is, in the 
 language of the Latins, A iJcork 'vi'orthy of immortality. Some authors 
 think, that the Shittim-in'ood mentioned in Scripture ^ is Cedar. 
 
 The Colocynthida is a '■Jjild gourd as big as an orange. If one cuts 
 the flower of it with a knife, it is intolerably bitter* Elifia's fervant 
 put fome of it into his pot without knowing it ; and as foon as his 
 difciples had tafted it, they cried out, there was poifon in it^. 
 
 'xxxivi^. ''vii. 4. Vulg. . ^Exod. ii. 3. Fw/^. E?/^. BuU-ruflies. ^xii. 5. r»/^. The 
 
 45{ire fliall fail. Eng. ^ Exod.xxv. 10. Deut. x. 3. * 2 Kings iv. 39. Vulg. Wild gourds. Eyig. 
 
 COTt-
 
 Chap. III. the Holy Scriptures. ^2^ 
 
 Coriander \s a plant which bears berries of which they make fu-ar ' 
 plumbs. The neighbourhood of 'Fans, and cfpecially the country'' oi 
 i^ubervilliers, abounds with it. 
 
 The Cucumber, Melon, Onion^ and Le.k, are too well known to dc-^^^^^- 
 tain us. As we now make Mclon-beds, fo the HebreiiS and Eg^itians^l^.^c^o. 
 had pieces of ground fowed with Cucumbers, which the Ju'^ate calls 
 Cucmnera rium ^ . 
 
 Cummin, or four anife, is a fort of fennel. Cun^- 
 
 The Cyprcfs-tree has a very tall, and a very ftrait body. Irs leaves Oprcfi- 
 are like thofe of ^pine-tree, but not fo hard, and more bunt: And it "cc. 
 has a very ftrong fmell. The neighbourhood of Ba'jylon abounded with 
 Cyprefs-trees. As this is an oiiy wood, and has a very ftrong imell, it is 
 not lubjedl to be worm-eaten, becaufe the worms will not touch it. 
 It is pretended, that the ark was built of this wood ; which in llebrcs: 
 is called Gopher. But I am of opinion, that the word Gopl.er hgnifus all 
 forts of wood which yield a pitch. It is faid in Gcnejis, that the aik 
 was made ^/ Gopher-wood, which the /^//^^/^<? tran Hates, of pitched woo d'\ 
 The Hebrew word Gaphar fignifies to pitch, or to dawb wtih pitch. 
 Copknth, which fignifics fiiJphur, or brimjlone, is not much unlike it. 
 
 The Cyprus-tree is mentioned by Tliny, who lays it is an odorifc- Qprjs- 
 rous tree, which comes from Egypt, i^fcalon, and the illand of Cv- ''^ 
 prus. It is as high as an Orange-tree, and never (heds its leaves j other- 
 wife it is much like the Trivet. 
 
 ^udaim, fee Mandrc^e. Djda-m. 
 
 The Fig tree is known to every body. It has two forts of fruit j l"'S-"«- 
 that of the f^rinj, which grows ripe, and that of autumn, which con- 
 tinues always green. The latter is called in Latin, Grofjus^ and in He- 
 brew, Taggim; which word is applied to all green fruits vshich arc 
 not ripe. The land of promile, which abounded with all forts of ex- 
 cellent fruit, had in it many Fig-trees -, and the Scripture, to cxprefs the 
 profound peace which the Jews enjoyed, fays, Ei'cry one duett i that is, 
 refreflied himfelf under his fig-tne^. Si. John compares the fall of the 
 ftars to that of the green ^^j, at the beginning of wintet^. 
 
 The Fir-tree, tobies, is called in Hebrew, Berofch^ and in (7m /^, Fir-trcc 
 Elate. But this Greek name is applied in ihc I ulgate to the trur.k^ ot 
 
 • Ifai. i. 8. £»^///7', A garden of cucumbers. '^ vi. 14. "^ i Kings iv. 25. ''Rev.vi. i v 
 
 all
 
 4.24. -^^ Introdudion to Book III. 
 
 all other trees, as wc fee in the Song of Songs^, The Fir-tree is well 
 known to be very tall, ftrait, and to have few knots. 
 Flax. piax is a plant of which the fineft linen is made. Cotton is called 
 
 in Latin, Xilinum, or Flax of the is:ood--> bccaufe it is made of a wool 
 which is found in the fruit of a certain tree. The Scripture no where 
 Ipeaks of Cotton. 
 Courd. Ktkaion is the name which the Scripture gives to the tree under which 
 yonas relied : And we have already feen, that fome have taken it for 
 Ivj* But S. Jerome very well obfcrvcs, that the ancients tranllated it fo 
 only for want of a better term. Others explain it of the fummer's 
 gourd, which is a quick grower, and makes a fhadc. And Tliny diftin- 
 <Tuifhcs two forts of gourds : Some, fays he, creep upon the ground i others 
 raife themjelves up^ and they make cradles of them. So that this plant 
 mi^ht foon be large enough to cover the prophet. Bochart thinks that 
 the Kikaion of the Hcbre-jus, is the fame with the Kiki of the Egypti- 
 ans i and according to "Diofcorides, it is a Shrub^ which the Latins call 
 Rlcimis^ becaufe its feed refembles a little animal called in Latin Ri- 
 xinns, which is a fort of little worm. The leaves of this fhrnb are like 
 thofc of the T lane tree. Rabbi Kimki fays they grow faft, and that they 
 planted them before their fhops, for the fake of fhade, and refrcjQiing 
 themfelves under them. 
 ^^^' Hay, in Hebrew Chazir, in Latin, Fanum, is taken for all forts of 
 
 herbs and grafs which grow in the plains, and are expofed to the fun and 
 
 rain. 
 HizeU -j-j^ J. Hazel-tree, in Latin Corylus, in Hebrew Luz, is in the Vul- 
 
 ^^^'^ ^^^^j tranllated in Genefis^ by the word Almond-tree. It may be under- 
 itood either of the common nut, or filberd. 
 
 •Heath. Heath grows no where but in defert and uncultivated places. Which 
 is the reafon why Jeremiah, threatning the Jews with an entire defola- 
 tion, fays. They jh all be like the heath <^ in the wildernefs. 
 
 The Holm oak, in Latin Ilex, has a fine and thin bark, and its leaves 
 arc a little (harp and pointed : Otherwife it is like other oaks. 
 
 HyfTop. Hyffop is called in Hebrew, Ezob. It is not certain whether the 
 HyJJbp mentioned in Scripture be the fame with ours 5 that is, whether 
 it be an herb, or a tree. Its trunk muft have been longer than that of 
 
 «/. II. ""xxx, 57. «xlviii. (). 
 
 an 
 
 oak.
 
 -'».
 
 7ia:tB xv:/y. 
 
 'J^a^-e az .' ,
 
 Chap. III. the Holy Scriptures. a 2^ 
 
 an herb; fince S. John fays, that the Ibldiers put a fpungc upon hjjop^ 
 to give Jesus Christ drink, whofc crofs was very ^high ; and it is 
 ranked among trees. The fprinklcr with which the lepers were Iprink- 
 led, was nude of Cedar, Coccus, and Hyffop^\ ^olomm, who according 
 to Jofephus, has treated of all trees, is in Scripture laid to have ex- 
 plained the properties of all plants, from the Cedar to the Hyffop: And 
 Cedar is there oppofed ioHypp, in TLe Itjlcry of the kings'. But be that 
 as it will, it is certain that the fptinklers with which they fprinkled the 
 unclean, were made of hyjfop : And that n\:i^cT)avid fay, O Lord, tl.oii 
 Jh alt purge me with hyflbp, and I Jhall be cl an^. 
 
 Ivy, Hedera^ is a weak plant, which being unable to llippcrt it Klf, ^y. 
 dings to trees and walls. It is an ever-greeny and fome take it for the 
 tree under which Jonah refrefhed himlelf in the fhade : But of that 
 enough already. 
 
 The Juniper -tree y in Latin, Jun'tperus, has prickles inftead of leaves, J^'^'I^'- 
 but they are always green ,• and it is therefore very proper for green works, '^'^^ 
 The Juniper-tree does not grow tall in France, but in the Eajl it is large 
 and the Scripture fays that Elijah lay and Jl.pt under a Juniper- tree ^ 
 When they are large, and incifions are made into them, they will in 
 the fummer-time produce fome rofin. 
 
 Lentils are a little reddifh grain, which is reckoned aircng pulfe.L<^"''''- 
 The Lillj is of an admirable whitenefs : Formerly that and the Rofi'^^^-') 
 were thought the two moft beautiful flowers. It was cuflomary in 'I'd- 
 leftine, after their corn had been beaten out, and fanned, to lay it in heaps, 
 and put lillies round them 5 from whence Solomon draws or.c of his com- 
 parifons in the Song of Songs. Thy belly, fiys he, is lik; an heap of 
 wheat fet about with lil.'ies^. The common lilly grows in 'Valiflme, and 
 other hot countries, naturally without any cultivation. Some think the 
 May -lilly is The lilly of the valleys '^. 
 
 There are two forts of Mandrakes ; one of them is like Litice,^^^"^- 
 only its leaves are freighter, and of a deeper green. It brings a fruit as '" 
 big as a large filberd, or chefnut : And this is what is called, The fttnale 
 Mandrake. The m.ile is flronger, and has larger leaves. Its fruit is round, 
 and is like the yelk of an hen's egg. It has a (\rong fmell, which \sr:jte:6. 
 
 » xix. 29. I Lev. xi'/. 4. I Kings iv. 35. J Pfal. 11. 7. ^ i K.ngi xiv. 5. 
 
 ^ vii. 2. sCanc. ii. I. 
 
 1 i i not
 
 ±26 An Introdudlion to Book IlL 
 
 not difagreeable, and makes one fleepy. Its root is large, covered witli 
 hair, and divided in fuch a manner that it looks like thighs. It is faid, 
 the Mandrake is a love-potion. Rachel exprelTes, in Genejis"", a great de- 
 fire of having the Mandrakes which Reuben brought to Leah. We fee 
 in the Canticles^, that the Jews carried Mandrakes in their hands, to 
 fmell them, as we do oranges. But I know not '^\i^>^\zi o\}x Mandrakes 
 be the fame with thofe of Taleftine. The Hebre'-jn calls them T>udaimy 
 which fignifics, bJoved and cherified. Some would have it that the 
 Mandrakes were black trtifles: Bat Bochart fhews plainly that trufles 
 come only in fpring, whereas it was in the time of harveft that Retibtn 
 found the Mandrahs. Befidcs, Mandrakes have a fmell which is per- 
 ceived af^reat way from them, which trufes have not. 
 
 Min:. Mint is an odoriferous herb. 
 
 Milkt. Millet, in Latin, Millitm, takes its name from the multitude of its 
 feeds. 
 
 Mulber- The Mulberry -tree buds the lateft of any tree. It feems to be afraid 
 
 r}-tree. ^f expofing its leaves and flowers to the rigour of the winter. And 
 therefore T>ai;id fays, that the locufts devoured their fruit, their vines 
 were deftroyed vuith hail, and their mulberry-trees --Jjith the frojl". Its 
 fruit when ripe is fpotted with a bloody red. King Antwchus, in the 
 battle which he fought with the Jews, ordered cloaths died with ripe 
 mulberries, and red grapes, to be fhewn to the elephants, to provoke 
 them to fight '^. It is a colour which puts thofe beafts in a great rage. 
 
 Muftard. Sencve, or muftard, is fo flinging a feed, that it makes thofe weep who 
 cat it. It is called the le aft of all feeds h^ Jesus Christ^j it was 
 thought to be fo in Jtidea , and indeed its fmallnefs is furprizing, if it be 
 compared with the plant it produces. 
 
 Myrtle- The Myrtle-tree with us is but a ligneous plant j but in the hot coun- 
 
 ^'■^^' tries it is a little tree. It is very agreeable, always green^ and gives a 
 fmell. The Gentiles confecrated it to Venus. They made a fweet fmell- 
 ing oil of it, with which Efther is faid to have perfumed her felf, before 
 fhe prefented her felf before Ahafueriis. The Jews adorned the doors of 
 their houfes with Myrtle- branches, on the fcaft of the dedication of the 
 
 » XXX. 14. I vii. 13. Pfal. Ixxviii. 47, 48. ^ i Mac. vi. 34. ^ Mat. xiii. 
 
 temple 5
 
 Chap. III. the Holy Scriptures. ^27 
 
 temple^ j ^nd Ifaiah, in order to cxprcfs an happy change to the Jews, 
 fays, that inftead of the brier, Jlj all come up the Myrtle- tree'-'. 
 
 The Nut-tree and its fruit is too well known to need anv thinii to lxX-:-trec 
 faid of it. There are fcveral forts of them -, and this name is given iii 
 general to all trees, whofe fruit is covered with a very hard rncll. 
 
 The Oak is a common tree, and there are fevcral forts of them. Oik. 
 
 The Olive-tree is of two forts, 7naniirid and '■jcilcL The manure d'^'^'''^- 
 Olive-tree bears olives, which when they are ripe, turn black, and are fit 
 for making oyl. And this oyl of olives is of great iircj it Qrcngthcns 
 the limbs, and it aflwages pains. T>.avid fays, that God gave it to man, 
 to make him a cheerful countenance'' i and in another place oppofinghim- 
 felf to the wicked, whofe fate is mifery, he adds, But I am like a 
 fruit-bearing olive-tree in the houfe of God'^. And thus Hofa com- 
 pares the glory of the righteous to an olive-tree^. 
 
 Pot-herbs, and others which are fown, arc called in Latiny OluSyOlus. 
 a word which is of a very extenfive figniiication. Mi?it and Rue arc 
 called by this name in the Gofpel^. 
 
 The Talm treCj in Latin Talma, took its name from the rcfem- P^^- 
 blance its flat head and Ipreading branches bear to xhcpalm of the hand. 
 The Greeks call it c^oiVg, from Thanicia^ which abounds with this fort of 
 trees. There are fome in Italy^ but they are barren. In the ibuthem 
 parts of Spain they bear fruit, but it docs not ripen there. Even thofc of 
 Africa bear dates which will not keep. There is no country which h:^ 
 more, or finer Talm-trees than Judea -, and therefore a Tahn-trce is ihc 
 emblem of that country. In the medals of Vefpafian and 7/////, there is 
 a Talm tree, and a difconfolate woman fitting under it, with thclc two 
 words, J (J T>. CA T. That is, Judca fiibdued. The temple was all 
 over adorned with branches of Talm-trees which were reprcfentcd on it. 
 One of the properties of this tree is, that it rifes in fpight of any prclVurc 
 that may be made upon it, to pull it down; and its leaves arc always 
 green^j which is without doubt the rcafon why the ^Pahn is the reward 
 of vidory. It imports both the courage of the conquerour, and the du- 
 
 "Nehem. viii. 15. ^ Iv. 13. « Viz. by anomtmg hn/ifclf -with it. Pfal. civ. ly. 
 
 d Pfal. li. 10. Vulg. t xiv. 6. ^ Luke xi. 42. Vu/g. c ^,;^ ,/ jic-jcr jMs its Uava At 
 
 other ever-greens do, but always continues to have the fame leaves it had at frjl. De Talxrr. / 5. 
 c. 5. §. 6. 
 
 I i i 2 ration 
 
 tree.
 
 428 An Introdu6lion to Book III. 
 
 ration of his glory. Thus T)avid fays of the righteous man. He fiall 
 jlourijh like a palm-tree^ ; and in the Revelations , the martyrs who have 
 triumphed over the tyrants, are cloathed in white robes, and carry bran- 
 ches of palm-trees in their hands^. The head of the fpoufe, according to 
 the Vulgate^ is like the branches of a T aim-tree^. The Greek indeed 
 barely calls it Elate -^ which, as has been obferved, is a general word 
 which is applicable to all forts of trees: But the Vulgate has thought fit 
 to confine it to T aim-branches 5 and naturalifts fay, that there are in the 
 ^abn-branches fome httle fprigs which cover the fruit, which are properly 
 called Elate. The Hebreuj has it, Hps hair is curling and white. 
 
 Papyrus. ^aprriis is a plant like our reeds, or bulrufhes, which grows in the 
 marflies of the Nile. The ancients ftripped off very thin membranes 
 from the leaves of it, upon which they wrote 5 and the name is conti- 
 nued down to the Taper we now ufc, though very different from that 
 of the ancients. They alfo, according to Tlinyy made (loops and barks 
 of this Tapyrus i which is confirmed by Ifaiah. Wo to the land which 
 waketh a noife with its wings y which is beyond the rivers of Ethiopia, 
 which fendeth its embaffadors upon the waters, in vejfels of Papyrus'^. 
 Another verfion indeed [as it is in the Englifj one] has it. In vejfels of 
 bidnifbes. 
 
 Pine. The Tine is as well known as any tree. 
 
 Plane. T H E Tlane gives a delightful fhade, and is planted for that purpofe. 
 
 Its leaves are large, and its branches extend a great way. It loves to be 
 near the water 5 and therefore wifdom compares her felf to a Tlane planted 
 by the water -fide^, Ezekiel reckons it among the great trees f. It is call- 
 ed in Hebrew i^rmony which the LXX. render Elate, in this paffage of 
 Ezekiely which, as we have obferved, is a very general word : But they 
 tranflate it in Genefs^, a Tlane-tree, as the Vulgate does» The Hebrews 
 will have it that Armon fignifies a Chefnut-tree. 
 
 Pome- The Tomegranate-tree is a fort of apple-tree, and is therefore called 
 
 granate- J^alus. But becaufe there are great quantities of them in Africa 5 in or- 
 der therefore to diftinguifh it from the common apple tree, it is called 
 Malum punicum. The infide of a Tomegranate is full of feeds, which 
 are of a bright red colour 5 and therefore the bridegroom compares the 
 
 'Pfal. xcii. 12. *> vii. 9. <' Cant. v. 11. In the Englifli it u. His locks are bufhes. 
 
 i^ xyiii. 2. Vulg. «Ecclus xxiv. 14. * xxxi. 8. T///^. E»^. Chefnut-tree. .^xxx. 37. 
 
 vex- 
 
 tree.
 
 Chap. IIL the Holy Scriptures. 429 
 
 Vermillion of his bride to an open Tomegranate\ The Hebrr^s call it 
 Rimmon. It is a very ufcfiil tree; they make a drink of its fruit: Its 
 flower, which is called Balaufte, is ot ufe in pninting. They mnkc a fort 
 of leather of the bark of it? and its feed and root are u(cd in medicines. 
 All which ufes gave occafion to Bochart to believe that the idol Rn.mm 
 took his name from the Pomegranates^. They formerly made little bdls 
 in the fhapc of Tomegr mates, and fueh as they were [he 'Pomegranates 
 which were at the bottom of the High pried's robc^ 
 
 Tomum is a general term which is applicable to all forts of fruit that ^^'- m 
 trees bear ; but Tomme with the French, [or i^Ipple, as wc call it] is the 
 fruit of the tree which the Latins call Malum. 
 
 The Toplar is a tall- bodied tree 5 and is of two forts. The -^J.ite^Vof.^r. 
 whofe leaves are of a whitifh colour, and are always trembling i whence 
 the French call it Tremble : and the black, which has not lb beautiful a 
 head as the other, nor do its leaves always Ihake. 
 
 In the hiftory of Sufanna two trees are mentioned, whofe Greek. P;.r.us. 
 names are preferved in the Vulgate, The one is called Trinus, which 
 is a fort of Oaky and the other Schinus, which is a Majiick-trec, There 
 are many of the latter in the ifle of Chios, and there diftills a gum from 
 them which is called Maftick. Daniel having catchcd Sufu7m.i'i> accufcrs 
 in their own talk, by asking them leparately under which tree they had 
 furprized her, drew reproaches to their confufion, from the very names of 
 thefe trees. But as the alluflon is founded upon the Greek names, Julian 
 t^fricanus from thence inferred, that this hiftory could not have been 
 written by 'Daniel. To which Or'igen anfwered, that the interpreter had 
 in order to preferve the force of the originals, changed the names of the 
 trees, and had fought out fuch names inftcod of them, as had the fame al- 
 lufions as the original ones had, which were loft. Thefe two terms, 
 'Prinus and Schinus are Greek words latinized: The Latins have no trees 
 which they call by thofe names. 
 
 ^ulfCf Legumen, is a word which fignifies all thofe fruits of the earth Pulfc 
 which are eafily drcfted, (and are very wholefome,) exclufive of the grain 
 with which we make bread. They have always been the food of Ibbcr 
 and temperate perfons; and therefore Daniel and his companions ^\<.' 
 fired the eunuch, who had the care of them, to give them nothing but 
 
 ' Cant.iv. 3. ''2 Kings v. 18. =Exod. xxviii. 34. 
 
 Tulfi,
 
 43*^ An Introdu6lion to Book IIL 
 
 T^ulfe to cat^ And it may likewife be faid, that they were afraid left any 
 blood fhould have been mixed with the meat which was fcrvcd up at the 
 king's table; and left they fhould by that means violate the law, which for- 
 bad the eating of blood. 
 
 Ram- The Ram-thorn, which the Hebre^-jjs call i^thadh, and the Latins 
 
 Rhamnus^y is a white bufh which extends its branches in ftrait, and not 
 crooked lines, as other bufhcs do. It bears a little fruit, which when it is 
 ripe turns black. The Scripture feems to underftand by the name of this 
 Ihrub, all forts of thorns, which eafily take fire. 
 
 Reeds. The Reed, Arundo, is a very weak plant, and bends with the leaft 
 breath of wind. To reft upon a reed^^ is in Scripture-language, to put 
 ones confidence in a frail thing. It grows only in deferts and watery 
 places j and therefore beafts of the reeds are wild beafts. Jfaiahy to cx- 
 prefs the admirable fweetnefs of Jesus Christ's temper, fays, He will 
 not break a bniifed reed'^. Now nothing is more eafily broken than a 
 reed. 
 
 Rofes. Rofes are in all our gardens, as well as Rue, 
 
 baffron. Saffron, in Latin Crocus, bears a blue flower ; and has a fort of yel- 
 low fibres in the middle of it, which give a very ftrong fmell. It is good 
 for the heart, The gardens of the fpoufe*^ in the Canticles, had a great 
 many of thefe plants in them. They make a colour of this flower, which 
 is partly yellow and partly red. §lui nutriehantur i7i croceis, fays Jeremiah \ 
 amplexati funt ftercora-, that is. They who wore cloaths of a bright y el- 
 lo-ju colour. The Hebrew {Ignites fcarlet cloaths, which was the common 
 habit of kings. And the meaning therefore of the prophet is, that they 
 who were in the greateft employments, would change their habits, and 
 confequently their condition. 
 
 Saliunca. Saliunca is a plant very like our lavender. It is very low, and there- 
 fore the Latin interpreter makes ufe of this name in Ifatah, to exprefs a 
 word which in the original fignifies only a low plant. Inftead of the 
 thorn, (Saliunca Vulgate') fays Ifaiah ", Jhallcome up the fir-tree, and inftead 
 ofthebneiftsallcomeupthemynit-ticz. The Hebrew "^oid, I fay, figni- 
 
 » Dan. i. 12. ''Judges ix. 14. Vufg. Eng. a bramble. * Ifai. xxxvi. 6. ^ xlii. 3. 
 
 » iy. 14- fLam. iv, 5. Vulg. ^Iv. 13. 
 
 fies
 
 Chap. III. the Holy Scriptures. a 7 \ 
 
 fics a kifi, in Latin^ i>epretum^ oy lirgultnm; nnd 1 l>c!icvc Sr. Jitomf 
 prcfervcd the word Salimua, in view to thcle lines ot Vi^»:{ : 
 Lenta fali^ qumtum palkntt cedtt oirjtc, 
 Tunkeis kiimilis quantum faliunca rofctis. 
 
 The Vulgate pteferves the word Bonth in JeremtaJj^, and in Mn'a- Silr.vort. 
 chi tranflates it by the fuller's her b'\ It is called in iTjv.ch, Smde, i. c. 
 Salf^ort. It is ufcd by burning it, and making a lye of its afhes, which 
 being mixed with water, there comes off an oyl with it which they boil, 
 and make into a falve. The fullers who whiten ftuffj-, often make ulc of 
 it. Su Mark, to exprcfs the whitenefs of the habit, in which fisi's 
 Christ appeared at the transfiguration, fays, that no fuller o7i earth can 
 make it whiter^. 
 
 The Scarlet tree y in Latm Coccum, or Coccus, bears a fruit full of "^c^rlct- 
 berries, like lentils. In which berries are found worms, of whole blood ^■'■*' 
 the fcarUt colour is made. The word Coccus is in Scripture fome-imcs 
 taken for the tree it felf, (as in Leviticus ^^ where it is commanded that ^'•'•''' ^^• 
 tlie lepers fliall be fprinkled with the blood of the fparrows, with a 
 nofegay made of Hrjfopy Cedar j and Scarlet:) and fometimes for the 
 berries which contain the Scarlet. The Hcbreu gives it tv^o names, 
 Tholaathi that is, a little iL^orniy (for the reafon already gi\en) and 
 Schani. This laft word may be derived from a verb which fignifics to 
 repeat --i from whence the Vulgate derives it, and calls it, Scarlet fsjice 
 djed^j which is the moft beautiful colour, and the moft valuable. But 
 fomc authors derive it from a verb, which fignifies to floarpen, and pre- 
 tend that the plant which bears fcarlet berries has fliarp leaver. Our 
 Holm-tree, which has fharp leaves, and red berries, is ibmewlut like the 
 Schani of the HebreiL^s, 
 
 Shittim-wood is that of which the Scripture fays, the ark was built. Shitim- 
 Interpreters render the word, incorruptible laood, which is applicable to 
 tiie Cyprefsy Cedar ^ Box, and feveral other trees. 
 
 Spikenard is both an herb and a firub ; nnd both produce leaves like Spikc- 
 cars of corn : For which reafon it is called Nardns eared fpicata, Nard, or '^'^" 
 Spikenard. A name which is alio given to Lavender, of which they 
 make the oyl oi fpikenard. Spikenard it felf produces an exquifite per- 
 
 » ii. 22. Eng. Sops. *'ii!. 2. Eng. Fuller'/ Sope. ' \\. \ *\\\.C. V'ulg. 
 
 Exod. XXV. 4. 
 
 fume ;
 
 .^2 j4n Intvodxx^ion to Book III. 
 
 FIatez6 fumc; and to diftinguidi the tree from that which is mixed, it is called 
 Tifttamy a Greek word which is derived from another which fignifics, 
 Faith, or Fiddity. The Scripture often Ipeaks of Spkenard, as of a 
 
 precious perfume^. 
 
 Syco- The Sycomore, which is a fort of Egyptian fig-tree, is a large tree. 
 
 "'°'^' Zachaus climbed up upon one to fee Jesus Christ pafs by^ J«- 
 dea was full of them. Ifaiah makes the Samaritans fpeak thus, The 
 bricks are fallen down, but we will build with hewen ftones. The 
 fycomores are cut down, but we will change them into cedars '=. What 
 this arrogant language means, is eafily underftood. The fruit of the^^r^- 
 more docs not hang upon the branches, but immediately upon the trunk. 
 It is very difagreeable, and they give it to heifers. Amos in his humili- 
 ty fays, I was no prophet, neither was I a prophet's fin -^ but I was an 
 hc^rdman, and a gatherer ofi iycomorc- fruit ^. 
 
 Thillle. The Thifile is known to every body. It grows in fallow ground, 
 and often in that that is plowed, where it choaks the good grain. It 
 was an effedl of God's curfing the earth, in punifhment of the fm of 
 man. Thorns alfo and thiftles, fays God to Adam, fiall it bring forth 
 
 to thee^. 
 
 Turpen- The Twpentine-tree is a very beautiful one, and very common in Sy- 
 
 tine-tree. ^^-^ ^^^ Taleftine. Its leaf refemblcs that of a laurel, and its flower is 
 
 like that of an oli^e. Its buds, which are at firft green, afterwards grow 
 
 red, and are black when they are at their maturity. From this tree diftills 
 
 the turpentine, which has i:o good a fmell, and is fo much efteemed. Ifiaiah 
 
 Tlate 26. defcribing the agreeable change which would happen to the Ifiraelites, fays. 
 
 She who was left defiolate in the midft ofi the earth, fioall be multiplied, 
 
 and there fioall yet be a ty thing in her-, fie fij all return unto the Lord, 
 
 and fiall appear in glory, as the Turpentine-tree, and the Oak which 
 
 fpreads abroad her branches ^ . 
 
 Solomon^ fleet brought to Jiidea from the Indies, fome forts of wood 
 which the original text c^W^CAlgummim 2.'i\<i Kyilmugim^, of which they 
 made mufical infl:ruments 5 which Hebrew words fhew that thefe forts of 
 wood will not grow rotten. St. John in t\\c Revelations^'' places what he 
 calls lij^na thyina, [Eng. Thyine-wood^ among precious merchandifcs ; 
 
 a Mark xiv. 3. ^ Luke xix. 4 '^ix. 10. ''vii. 14. ^Gen. iii. i8. Wi. 12, 
 
 13. Vulg. ^ I Kings X. II. ^ xviii. 12. 
 
 which.
 
 Pf^ XX.V1 f 
 
 CAMEL 
 
 RHINOCEROS
 
 \TiaU 26' 
 
 ELEPHANT 
 
 BEAR
 
 Chap. III. the Holy Scriptures. / 05 
 
 which, I believe, is what led the Latm interpreter to make uic of this 
 cxpreillon in tranQating ihefe wordft 'Pimy fpeaks of a tree which he calls 
 Thya', and thefe were certainly odoriferous forts of wood, like tliolc which 
 to this day are brought from the Indies, 
 
 The Hyacinth, or Violet-tree^ is a Sprmg-vio'et, of .... • 
 colour. The word is alfo fometimes taken for the coloiir it ..... i ._ 
 Scripture often fpeaks of it. It derives its name cither from the flower 
 I have juft mentioned, or from a precious ftone called ^Jaoiith, otHya- 
 ctnthy which is of a deep violet- colour. 
 
 Wheat, Vetches, Vines, and Nettles, arc too well known to daain '^'» i.-t- 
 us. 
 
 The JVildvine is in Latin, Labrnfca. God complains that when he ^v H- 
 had cultivated his vineyard with all pofllble care, and c.xpeded that it ' ' "^ 
 fhould bring forth very good grapes, it brought forth "jiild grapes'". 
 
 The Willows are very quick growers, and arc ufually planted by the wa- Willow, 
 ter-fide. It was upon theie the Jews hung their mu(ical inftrumcnts in 
 the time of the captivity. And Ifaiah^, to exprcfs the eafe with which 
 <jod pours out his blefllngs upon the righteous, fays, They fiall fprnig up 
 as among the grafs, as willows by the '•jjater-courfes. 
 
 The Latin word Lignum, which fignifies Wood, is fomctimes taken ^Vood. 
 in Scripture for a tree, as in the firft Tfalm ^ : And he fiall be like a 
 Wood, tanquam lignum j that is, like a tree planted by the '-jjater-fldc. 
 
 Wormwood \s an herb well known for its bitterncfs; which the Scri- ^^ '"■J"- 
 pture applies different ways. Thus for inftance, God threatens to feed his 
 people with wormwood'^; that is, to chaftife them for their iniquities, 
 with the moft bitter punifhments ; And this is the rcafon why St. 'John 
 fays, that the ftar, whofe fall was to fill all things with bitternels, was 
 called Wormwood^, 
 
 The Zizdnia are only mentioned in the GofpeP. We cannot ex- Zij^nu. 
 prefly tell whether it be T>arnel, or what other herb it is. But this is cer- 
 tain that it is a weed, and choaks the good iz^d^. 
 
 I Shall conclude this chapter with explaining what Si.Jude means 
 by trees of Autumn^, The Greek word properly lignifies the end of 
 
 *Ifai. V. 2. '' xliv. 4. ^V.t^.Vulg. 'ijcr. iv. 15. ' Rev. viif. 
 
 II. ' Matth. xiii. 25. £;/^. Tares. ^P'. 12. r«/^. Trees whofo fruit witlwr- 
 
 •cch. Eng. 
 
 K k k autumn;
 
 434^ c//^ Introdu(5l'ion to Book HI. 
 
 autumn j and this apoftle fpeaks of trees which flourifhing in that feafon, 
 cannot bear good fruit, becaufe the winter prevents its ripening. So that 
 they can be only beautiful in appearance; may have leaves and flowers, 
 but no fruits. And fuch are all feducers. The apoftle calls them t'Ui'iee 
 dead, becaufe the effort thefe trees make out of feafon, exhaufts their 
 ftrength, and kills them. 
 
 B u T I muft add a word or two about the trees of Tentapolis, where 
 formerly Sodom flood. There are few grow there, and fuch as do, bear 
 a fruit which is beautiful in appearance; but, zccondin^to Jofephus, is 
 no fooner gathered, but it turns to aflies and fmoak. Thefe are remains 
 of that terrible conflagration which confumed this infamous city. And 
 the author of the book of JVtfdom feems to allude to this miracle^; for 
 what is in the Vulgate, Trees ijuhlch have not a regular time to bear, is 
 in the Greek, Trees which bear imperfe^ fruits: And he is fpeaking of 
 the trees in the neighbourhood of Sodom. 
 
 * X. 7. 
 
 CHAP. IV. 
 
 Of Precious Stones^ 
 
 T is very difficult, not to fay impoflible, to know exadly the names 
 of all the precious ftones which are mentioned in Scripture. The Jews 
 themfelves acknowledge it, and the differences of the ancient interpreters^ 
 who have tranflated the Hebrew names, every one according to his own 
 fancy, fufficiently fhew it. And therefore the main bufmefs of this 
 chapter fhall be to difcover what thofe precious ftones were, which were 
 in the high-prieft's peroral; for fome few only excepted, all that are 
 mentioned in Scripture, were in this ornament. And I fhali mention 
 only fuch things as appear to me to be nearefl: the truth. In general it 
 may be obferved, that the two things which make precious ftones fo much 
 fought after, arc their fcarcity, and the matter of them. The more hard^ 
 clear, and free from ftains they are, the more valuable they are. 
 
 The
 
 Chap. IV. the Holy Scriptures. . o- 
 
 The high-prieft's peaoral was a piece of embroidery of ten French 
 inches fquare, enriched with twehx precious ftones, placed three ani 
 three, on each of which was written the name of one of the inbcs 
 Mofes himfelf fets down both the order and names of thefe preciou^ 
 ftones; but he neither diftinguifhes their colours, nor gives anv account 
 of their properties: Perhaps becaufc it was of little importar.ce to thelews 
 to know them, or becaufe the bare naming them was luthaent to nuke 
 them known, fince they were cxpofed to the fiuht of all the world. 
 There is a tradition among the Jews, that each ftonc was of the fame 
 colour with the ftandard of the tribe whofe name it bore. But I treat 
 more at large of this in my work iipn the temple of JentfaLtn^ in fpcak- 
 ing of the tabernacle, and every thing that was appointed for the worfhip 
 of God. Nor fhall I here detain the reader with an account of the won- 
 ders which fome authors vent about the properties of thele precious ftones. 
 If they are not fidions, there is at leaft very little folidity in them. I fliall 
 only endeavour to find out what Greek and Latm names anfwcr to the He- 
 brew ones, which Mofes has given to thefe ftones. 
 
 St. John fpeaks of twelve precious ftones in the Reiclations^, and nan-.cs 
 them; and if it were certain that he had had thofe of the high-prieft in 
 view, and followed the fame order in naming them as Mofs had done, 
 the thing were eafy : But he reverfes that order, and docs not appear to 
 allude at all to the pedoral. And it is the fame thing as to the palVagcs in 
 Ezekiel^ ; for as St. Jerome very well obferNcs, If "jje cofnparc b'^th the 
 precious ftones and their order, m Exodus, and in the Revelations, in Uaiah 
 and in Ezekiel, iz'e Jhall 7wt Le at a lofs to find out the drfferejices '■jihtch 
 confound both commentators and readers. 
 
 It is indeed granted, that an errour in this cafe is a very flight onej 
 but ftill whoever does err, is guilty of what it is always good to avoid. 
 And 1 fliall therefore borrow what aftiftance I can in this matter from 
 BrdimiuSj who has written an accurate treatife upon the l.abits of the 
 high-prieft, and other Hebrew priefts -, and fliall begin with giving the 
 names of thefe twelve preci ou.^ftoncs, according to the order in which 
 they were placed upon the High-prieft's pecloral. In the 
 
 Firftrank'-Ji^ere, i. ODEM. 2. PITHAH. 3. BAKHKHT. 
 IntheSecondy 4. NOPHEC. 5. SAPHIR. 6. JAHALOX. 
 
 » De tabern. lib. 3. c. 8. § 4. ^ xxi. 19, zo. ^ Chap. i. 
 
 K k k 2 In
 
 ^^^6 An Introdu6Hon to Book III. 
 
 In theThird, -? . LESHEM. 8. SCHEBO. 9. ACHLAMA. 
 IntheFourth, 10. TARSCHIS CH. ii.SCHOHAM. 12.JASPEH, 
 
 Odem. I. Odeni^. The firft confonant of this word is Aleph: So that the 
 
 root is Ada?n s and therefore Odem may fignify a diamond, which is com- 
 monly called Adam^s, an Adamant. This etymology differs much from 
 the account given of it in the Vulgate, which derives this word from the 
 Greek i and it is pretended, that it fignifies Invincible, becaufe no art we 
 can find, can break it; and this is what Tlmj fays of it; but our jewellers 
 are not of that opinion. And if without laying any ftrefs upon the likc- 
 nefs of the words Odem, Adam, and Adamas^ we enquire into the figni- 
 fication of them, we (hall find that K^dam fignifies to be red, which has 
 given occafion to the Greeks to tranflate it by the name of Tyropos, and 
 to the Latins, to call it Sardius, which we call a Sardonyx. There are 
 feveral foits of them: The male Sardonyx, which is of a deep red ; the 
 female Sardonyx, which is of a bright red; and the Cornelian, which is of 
 a pale red. And it is pretended, that the Sardonyx took its name from 
 Sardinia, where it is found; or from its refemblance toafifh called iS'^r- 
 dius, which when faked is red like a falmon. But Bratmius derives the 
 word from Sered, which in Hebrew fignifies the red colour. And it is 
 thought that this was the colour of this ftone j and the proof that is gi- 
 ven of it is, that it is faid in the Revelations^, that the face of htm that 
 fat upon the throne .^ was like a Sardonyx ; which the ancients explain of 
 God in his anger; whofe face, fay they, is then like fire, 
 
 Pkhah. ^- ^ithah. All interpreters agree with Jofepkus, the LXX. and the 
 
 Vulgate^ in explaining this of the Topaz, : But it is the unanimous opinion. 
 of the ancients, that the Topaz was green, and much of a pear- col our, or 
 as others, of a glafs-colour, which is a fort of green. And the Rabbins, 
 alfo agree that the Tithah was of a green-colour. It is called Ctfch in 
 the book of Job'^^ and it is well known xh2i\. Arabia was called Ctifch y 
 and authors agree that there is in Arabia an ifland formerly called Chit is ^ 
 which is now called The ifle of Topaz, either on account of the great 
 quantity of thefe precious ftones which are brought from thence; or elfe 
 perhaps the ifland might give the Topaz, its name. But however that 
 
 ' Exod. xxviii. 1 7. E»s< A ?ar<3:u5. 
 Eihiopla. 
 
 ''iy. V 
 
 ' xxviii. 19. Evg. The topaz of 
 be.
 
 Chap. IV. the Holy Scriptures. ^37 
 
 be, it is certain our Topazes arc different from thofc cf the aticicntii 
 for ours are all of a gold-colour. 
 
 3. Bareket^, acccording to the LXX. Jofl-phus, nnd tiie i ut^ac, isBirck.t. 
 an Emerald. One of the properties of the Lmeratd accordin- to IHiny, 
 
 is. that it gives a fire which neither fiambcaux, nor tlic fun it fclf cin 
 put out: And thus the name which Mofes gives it, fignirics to fparkU, o\ to 
 glitter. The Emerald is green, but there are fcvcral forts of them. S. Jo! n 
 in the Revelations compares the rainbow to an Et/urald'^\ bccaufc ^irctu 
 is the predominant colour in ici and 'Plmy oblcrvcb ihat this Ilonc )i. in 
 perfe£lion when it is of the colour of the fea. But in die (amc place of die 
 Revelations where the throne of God is dcfcribcd, S. Join puts three 
 precious ftoncs into the rainbow j the Emerald, wliich is of a green co- 
 lour, the Sardonyx, which is red, and the Jafpcr, which is of a sky-blue. 
 And S. Jerome pretends that this Jafper-Jhrie m the RevclattonSy is the 
 fame which is called in Exodus Jafpeh, which weihall examine into here- 
 after i but muft obferve here, that it is certain from this palVagc, that ihi$ 
 ftone muft have been of a blue colour. 
 
 4. Nophec'^ is, according to both the Greeks 2nd Latins, a Carl uncle. ^^t^'*^^ 
 It has the brightnefs and colour of a flaming coal, which has given it its 
 name in the Greek language as well as the Latin. The moll bcautitul 
 
 of them muft, according to Tlmy, have pretty much of the ylvi:th\J}^ 
 which is of a violet-colour: The French call them riibis. It is proper to 
 obferve, that in that paiTage of the Revelations, where S. John Ipeaks ot' 
 a precious ftone which he calls Chalcedonitis ^, it ought to be read (arce- 
 doniusy that is, of Carthage : For, there is not one word laid of the 
 Chalcedon in the ancient authors ; but they often fpeak oi the Carccdon, 
 which is a fort of Carbuncle which had its name given it irom ir^ being 
 brought from Carthage, which is called in Greek Carcedon. The copifts 
 nii^ht eafily miftake Chalcedonitis for Carcedumus. 1 hcie is alfo a third 
 fort of Carbuncle which is called a Gramt, bccautc it is like the feed of a 
 pomegranate. 
 
 5. The Sapphire has prcferved its name in all languages. It is la a -..-.ui 
 blue-colour, according to Tliny, and the Scripture agrees with him in it, 
 
 as appears from that palTage in Exodus"^, yiiJ they fwjj the God of If- 
 
 a Eng. The Carbuncle. '^ iv. 3. ' Et:g. An Emciald. ' xxi. j 9 /'•/': 
 
 Eng. A Chalcedony. .■= xxiv. 10. 
 
 racl.
 
 438 
 
 ^n Introdu6lion to Book III. 
 
 racl, and there isdos under his feet ^ as it were a paved work of fapphirc- 
 ftonc, and as it were the body of heaven in his clearnefs. And Ezekiel^ 
 alfo compares heaven, which he calls. The throne of God, to a Sapphire, 
 And the Sapphire is alfo compared in Scripture to veins full of blood, di- 
 Ipcrfed all over a very fair body, which we know appear to be of a deep 
 blue, and look very beautiful : To which, as ^r^««///j- ingenioufly obferves, 
 Jeremiah^ does without doubt allude, when defcribing the iV^^^r/y^j, he 
 fays. They were purer than f now ^ they were whiter than milky they were 
 more ruddy in body than rubies yt heir poUjhing was of fapphire; For this is a 
 dcfcription of a fine body which is fair,and full of v eins, which are full of blood. 
 And there is a pallage in the Canticles^, which is very like this. The fpoufc 
 fays of her beloved, that hps belly u as bright ivory overlaid with fapphires: 
 That is, the whiccnefs of his skin was heightned by his veins which were of 
 the colour of Sapphires, There is a fort of thefeftones which has Iparkles 
 of gold intermixed with the colour of them ; but they are not fo bright as 
 the others, and cannot be cut. Job feems to fpeak of them, when he 
 lays. Its ft ones are fapphires, and its earth gold'^. The Hebrew has ir, 
 Its [iones are fapphires, its dufl is gold, 
 Jabalon. 6. Jahalon"" Jofphus will have to be the Sapphire \ but theLXX. and 
 Vulgate take it for the Jafper ; and Braunius explains it of the "Diamond. 
 His reafons are, Firfty That it is by no means probable, thzt the Diamond, 
 which is the moft beautiful precious ftone, fliould have no place in the high- 
 prieft's peroral ; which it has not, if Jahalon does not fignify a Diamond, 
 And Secondly, That the etymology of it fhews it to be the Diamond^ 
 The word Jahalon comes from a verb which fignifies to break in pieces. 
 Now it is well known, that the Diamond eafily breaks all other precious 
 flones, though it is it felf eafily broken to pieces with a hammer. And 
 nothing therefore is lefs true, than what the ancients believed, namely, that 
 the anvils upon which diamonds were laid and ftruck with violence, flew 
 into pieces, while the diamonds continued whole. And Braunius brings 
 likewife another proof, to fiiew that the Diamond could not be unknown 
 in the time of Mofes , which is this: It is certain, fays he, that the preci- 
 ous ftones which the high-prieft wore were engraven, they had each of them 
 the name of one of the tribes upon it j and there is no fuch thing as engra- 
 
 a i. 2.^. •'Lam.iv. 7- "•" v. 24. ^ x)iYm. 6. Vu^g. ^ Eng. \ 
 
 ZDiiimond. 
 
 ving
 
 Chap. IV. the Holy Scriptures. 4 op 
 
 ving any precious ftone but with a Diamond^ or 'Titammd-po-^^dtr. Dut 
 this argument is not without an anfwcr. The anticnts had a pot^-dcr called 
 Semtr, with which they poUlhed and engraved their precious aoncs. \\V 
 Ihall fpeak of it a Uttle lower. The authors who meiuion it, do not fpcak 
 of it as if it were a T>iamond. S. John, when he reckons up the precious 
 ftones, wherein he feems to allude to thofe of Jaron^ fays nothing of the 
 diamond', and it may therefore be doubted whether Jahaloii be that ftone. 
 And I as little think it to be the Jafper, whicli can be nothing but tlie 
 Jafpeh of Mofes. 
 
 7. Lefchem'^ is the name of a precious ftone, which we no where find Lcfchcm. 
 but in the defcription of the pedoral. Interpreters take it for the Lmix- 
 
 Jione, or the Lyncurhts. It is faid, that the urine of the lynx forms a precious 
 flonc in the earth -, but this has all the appearance of a fable. Some tiiink it is 
 Amber, and the Latins call it Ligurius^ becaufe they thought it grew in 
 Liguria^ but Brmmtm will have the Lefcheyn to be the Jacynth, which 
 derives its name from a flower, of whofe colour it is. S. John indeed 
 fpcaks of the Jacynthy and if he alluded to the ftones inthepetftoral, the 
 Lefchem can be nothing but the Jacynth. There are of them of fevcral 
 colours 5 the moft: common ones arc of a gold-colour, very like that of 
 amber. 
 
 8. Schebo is no where mentioned but iwExodnf. Interpreters t ran flare 5c hrbo. 
 it the Agate. They are very common ftones, in which nature feems to divert 
 herfelf with the different things fhe imprints upon them. Their Hebrrjj name 
 
 may be derived from Akud, which fignifies jJ>rr)^.W. Brauniits thinks the 
 Schebo is the Beryl of S. John. The Beryl is green, but there are Ibme oi 
 them which incline to the gold-colour, and are not fo b:ight as the others. 
 They are always cut with fix angles, to give them the greater lite. 
 
 9. Achlama is taken for the AmethyJL Tliny f^ys it is a violet incii- AcMama. 
 ning to a wine-colour. The Greeks call it Ajmthyft, from a pretended 
 quality they attribute to it, of guarding dgainft drunkcnnefs. S. Johi 
 names the Amethyfty and it is moft probable that it is the Achlama of 
 Exodus. 
 
 10. Tarfchifch^ is tranftatcd by the LXX. the Chryfolite, when they Tar- 
 fpeak of the peroral : But in other places they render it {XxcCarbtmcle.^'^^'^^^ 
 From whence it appears that thefc interpreters were not very furc of their 
 
 » Evg. A Ligure. \ Eng. A Beryl. 
 
 havinir
 
 AAo An Introduition to Book III. 
 
 having the true names of thefe ftones; unlefs it be rather faid, that the 
 Tentateuch and the reft of the Bible were not tranflated by the fame per- 
 fons. This is the ftone which S. John calls the Chryfolite, if he had any 
 view to the pedoral of the high-prieft. Its name it felf fliews its colour ; 
 it inclined to a gold-colour, and is what we call a Topaz>, which is very 
 different from the Topaz, of the ancients which was green, as has been 
 fhewn. The word Chryfolite may indeed have been a general name ap- 
 plicable to all precious ftones, which inclined to a gold-colour : But 
 that does not imply that it was not given to fuch particular ones, as having 
 no other colours mixed with if, fhine like pure gold. There are fome 
 paflages in Scripture which feem to prove, that this was the true colour of 
 the Chryfolite. Then I lift up mine eyes^ and looked, fays T^aniel^, and 
 behold a certain man c loathed in linen, whofe loins were girded with fine 
 gold of Uphaz: hi^ body alfo was like /^^f Chryfolite b, (the Hebrew has 
 it, like the Tarfchifch) and his face as the appearance of lightnings and 
 his eyes as lamps of fire, and his arms and his feet like in colour topoli- 
 (hed brafs. By all which 'Daniel means nothing more than this, that all 
 the body of him who appeared to him, was like the pureft and beft poli- 
 Ihed gold. And the fame thing is alfo proved by the Canticles ^, His hands 
 are like balls of gold ^ and are full of TzikWah: That is, the multitude 
 of precious ftones he has upon his fingers, make his hand look like one ball 
 of gold : And thefe ftones muft therefore have been of a gold-colour. 
 
 The \fOYdTarfchifch is, according to fome, one of thofe names which 
 was given to the fea, as has been obfervedj and this gave occafion for 
 the conjcdure, that the ftone we are fpeaking of, was of the colour of the 
 fea. But I rather think it the name of a country. It is certain that in 
 Solomon's time there was a country in the Eajl which was called Tar- 
 fchifch, from whence that prince's fleet brought a great deal of gold, and 
 other very precious merchandizes. And perhaps it was from thence that 
 the Chryfolites, which were of the colour of gold, which abounded in 
 this country, derived their name. It is true, that there is alfo a city called 
 Tarfis in Spain, but it was not built till after the death of Mofes, by the 
 Canaanites, who after they had been driven out of their own country, 
 jpafled into Africa, Spain, and other countries. 
 
 • X. ^, i^. ^ Eng. like the Beryl. ^ v. 14. Vitlg. 
 
 II. SchO'
 
 ^VflAI.E 
 
 CAMEl^KO^ 

 
 Chap. IV. the Holy Scriptures. 4^1 
 
 II. ScMam^, is a term which the LXX. vary very much in tranflatir.g. Scho. 
 In Genejis they tranQate it Zb/^x:;, which is of a wart-colour ; in £.v- ^'^°^ 
 odus they render it fomctimcs Emerald, Ibmctimes Beryl, and lomctimcs 
 Sardonyx. In Job the word is by them rendered Onyx, and in EzehiJ, 
 Sapphire. But the Vulgate always tranllates it Onyx. It is a precious 
 ftone, which is of awhitifli colour like that of a man's nails, f;om whence 
 it takes its name. Braunim thinks it is the Sjrdcnyx; (a word com- 
 pounded of Sarditis and Onyx) Vv^hich according to PLny^ is a precious 
 flone of a flefh-colour, inclining to white. St. John names it, and if hii 
 defign was to fpeak of the high-prieft's precious ftones, this is the only 
 name which can agree with that of which we are now Ipeaking. It may 
 indeed be objeded againft this opinion of Braunius, that the Scripture al- 
 ways places Schoham among precious ftones, as mjob and Ez,ekn /; w hcrc- 
 as ^liny teftifies that the Sardonyx was very little efteemed. But to this it 
 may be replied, that it is well known that precious floncs are of no value 
 in themfelves, and that it is only the fcarcity of them, or the dilfcrcnt 
 efteem men have for them, that gives them any : Bcfidcs, it appears by 
 the teftimony of many authors, that the Sardonyx has always been rank- 
 ed among precious ftones. 
 
 12. Jafpeh^y is in the Septiiagint the Onyx, and in the Vulgate thcJ^P^ 
 Beryl. The Beryl according to Tliny and Solinus, has a great deal of re- 
 lation to the Emarald. There are fome of them that are blue and violet- 
 colour. S. John reckons it to be one of the foundations of the heavenly 
 Jerufaleniy but he likewife puts the Jafper there with it. Braumus is 
 furprized, that people have not feen that the Jafpeh of the pecloral can 
 be nothing but the Jafper. It is a ftone of a bright green ; or as fomc 
 call it, of ^ fprtng-colour. Some of them arc fpotted with different co- 
 lours; and from hence it is that one fort of marble is called Jafpsr. But 
 the Vulgate tranflates the Jafpeh by the Beryl, both in Ezekiel-iwA E.xo- 
 dus j and will have it, that the Jahalon of the peroral is the J^fp^r. 
 
 To which we fhall now add a word or two concerning the twelve 
 precious ftones which S. John makes to be the foundations of the hea- 
 venly Jerufalem. We have fccn that wliat he calls Chalcedontus, is a 
 Carbuncle y and that the y^^^^ of the common interpreters is the^tr)/; and 
 confcquently, that if S. John intended to name the ftones of the peroral, 
 
 » Eni, An Onyx. '' Eng. The Jafper. ^ Rev. xxi. 
 
 L 1 1 the
 
 442 
 
 An Introdu(5lion to 
 
 Book III. 
 
 the JahaloHy inftead of being the T>iamond, muft be the Topaz, which 
 he calls Chryfopafiis. And this being fuppofcd, there is no difficuUy in 
 the reft. But that the matter may appear more clearly, I fhall apply the: 
 Greek names of S. John to the Hebrew ones of Mofes. 
 
 JASPEH, 
 
 SAPHIR, 
 
 NOPHEC, 
 
 BAREKETH, 
 
 SCHOHAM, 
 
 ODEM, 
 
 TARSCHISCH, 
 
 SCHEBO, 
 
 PITHAH, 
 
 JAHALON, 
 
 LESCHEM, 
 
 ACHLAMA. 
 
 The Jafper, 
 The Sapphire, 
 The Carbuncle^ 
 The Emeraldy 
 The Sardonyx, 
 S>That is J The Ruby, 
 
 I The Chryfolite, 
 The Beryl, 
 'The Topaz, 
 
 ChryfopafuSy a green inclining to a goid- 
 The Jacynth, [colour*. 
 
 The Amethyfl. 
 
 S. John^ we fee, makes no mention of the T^iamond-, he docs not 
 fo much as name it. It is true, the T>tamond is often mentioned in the 
 Septiiagint and the Vulgate: They take it for the Samir of the Hebrews, 
 of which the Greeks have made a/uLi^ic ; but this word can fignify nothing 
 but a ftone that is extreamly hard. They made their hearts, fays Zecha- 
 riah^^ as a T>iamond\ and in the Hebrew it is as Samir, Of this ftone 
 they made a powder, according to 'Diofcortdes, Hefychius, and othet 
 authors, which the lapidaries made ufe of to polifli their precious ftones 
 with : And this is what gave occafion to people to take the Samir for. 
 the Diamond, 
 
 Of Tearh. 
 
 The ancient verfions of the Old Teftament make no mention of 
 Tearls', and the Vulgate does but once, and then improperly b. But 
 they are fpoken of in the New Ttftament, and it is furprizing, either that 
 the prophets fhould not have known them, or that they fhould not have 
 fpoken of them. And therefore Bochart pretends, that neither of thefe 
 
 ?Prov. XXY. 12. Eti^. An 
 
 a vii. 12. r»/j. Ihe Ei^lifli runs. As an Adamant- ftone. 
 ornament. 
 
 things
 
 Chap. IV. the Holy Scriptures. 412 
 
 things is true, and bLimcs the interpreters for i-oc having tranflatcd ihofc 
 Hebrew names by Tearls^ which agree with no other precious ficncs hut 
 them. Some of the pafTages which prove his remark, are ihcfc : The 
 country of Hav'ila is defcribed in Cenefis^ by the quantity of BeJo'aJj 
 it abounds with. This interpreters have tranllared BdtUium, which Hi;- 
 nifies a certain black tree, which yields an odoriferous gum; and otliers 
 have taken it for Chryjtals but there is no room to doubt but that Be- 
 dolach fignifies T earls, fince the country of i^xila, or iir.v lab, is tiK 
 place which moft abounds with them of any place in the world. For the 
 red-fea, by which I underftand not the Arabian gulph only, but alfo the 
 ^erfian fea, is fb fruitful in Tearls^ that they were called by the anci- 
 ents, The precious ftones of the red fea. Again, in Numbers^, tiic man- 
 na is compared to Bedolach, becaufe of its roundnefs and whircncfs. 
 And arc not thefe the two things that are moft reniarkable in a 7V. r/? 
 
 And in the book of Ejlher, the Hcbre-jj text among the othu- pre- 
 cious flones with which Ahafuerm'^s hall was paved, fpeaks of the'Z^tfr, 
 which the Chaldce 'Paraphrafe calls T>ura, and the / 'ulgate takes it for 
 a precions fort of marble ; but it ought to be tranllated 'Fear's. For 
 befides that the etymology of this word, which fignihes round, ha,s a 
 sreat deal of relation to it : The word ^ar in Arabick fi^nifies a pearl 
 
 Thus in the books of Job"^ and Troverbs^ , the Temnim arc put 
 among precious things, and they can only be underftood of 'Pearls. For 
 Firfty It is always found in the plural number, and it is well known that 
 bracelets and necklaces cannot be made without more Pearls than one. 
 And Secondly, Pearls are fifhed up, and drawn out of the lea. W'lien 
 therefore 7^i ^ fays, Extra&io fapicntia pra Pe?u7iini, it is nuich more 
 natural to tranflate it. It is a greater treafurc to get ^j^ifdom, ti.an to 
 fifh up pearls out of the bottom of the fa ; it is, I fay, much more na- 
 tural to tranQate it fo, than to render it as the I ulgate docs, If^ifaom is 
 drawn from fecret things. And it is the fame as to that palVage ot ji.rt- 
 miah^. Whiter thanfnow, redder t ham vory : Or, as lome verlions have 
 it, more fparkling than carbuncles. Peninm hcie can fignify nothing buc 
 Pearls y for the prophet is here exaggerating the whitenefs of the A'^-:;^- 
 
 » ii. 12. ''xi. 7. cxxviii. 18 Ewfi. Rubies. ^ viii n. ir; /Zv Englirti, 
 
 Rubies. -^ xxvlii. i8. The Englifh rum, Tlic price of wifdom Is above rubies. Lam. iv. 
 7 Vulg, Evg. More ruddy in body than rubies. 
 
 L 1 1 2 '''''■■''
 
 44-4- c-^^ Introdudlion to Book III. 
 
 riUSy which he compares to every thing that is white in nature, as fnow 
 and milk ; and "Fear/s ought not therefore to be forgotten. What has 
 deceived the interpreters is, that the word Adam is joyned by the prophet 
 to ?eninim, and that word fignifies redy but they did not confider, that 
 this word does aUb lignify to be verywhite: Of which we need no other 
 example than that which is faid in Leviticus'^ of the leper, who is called 
 white ^ and Adamadmeth that is exceeding white ; for that is the colour of 
 a leper. And when the fpoufe in the Canticles is faid to be white and red^ 
 this exprclfion fignifies no more than that he \f2.s perfect ly white, or fair. 
 In Arabicky which is a diale^l; of the Hebrew, Adam fignifies to be white. 
 
 But to return to the pafTage in EJiher, the word ©^r, which the 
 Vulgate takes for Marble, is in the Greek vcrfion rendered Tinicon, which 
 comes from ^eninim, and is always underflood by the Greeks of Tearls, 
 And it is not fo very extraordinary a thing iox.Ahafuerus'% hall to have been 
 paved with T earls, CmccTliny fays plainly, that Pompey had a cabinet all of 
 Pearl', and Seneca complains, that they walked upon Pearls. 
 
 And that nothing may be omitted upon this fubjed, there yet remains 
 another precious flone ro be confidered, which is that which Ezekitl fays 
 the Tyrians brought, and which he calls Chodchod^ 3 and it is alfo men- 
 tioned in Ifaiah^. But the word is tranflatcd very differently: Some take 
 it for the Ru 'y, others for the Jafper, and others for the Sapphire. 
 
 The Eaftern ladies formerly wore feveral forts of precious ftones about 
 their heads, which are called in Hebrew, Nefamim. This the Latins 
 tranflate, Inaures, which properly fignifies ear-rings , but the Hebrew 
 fignifies in general any ornament, that was hung upon any part of the head 
 whether the ears, nofe, or forehead. They wore fome of thefe orna- 
 ments hanging down their faces; of "^hichEzekiel fpeaks*^, when he fays, 
 I will put a jewel on thy forehead, and ear-rings in thy ears. S. Aujtin 
 fays, it was cuflomary among the Moors, to hang rings like our ear-rings^ 
 at their nofes 5 which is alfo pradifed by the Arabians, 
 
 •xiii. 19 '' xxvii. 16, £7/^. Agate. *liy, 12. £z?g. Agate. * xvi. 12. 
 
 CHAP.
 
 Chap. V. the Holy Scriptures. a ' 5 
 
 CHAP. V. 
 
 Of the Heavens, Earth, Metah, Sptces, Food, Gtat}i, Bfejrl, 
 Meats, Habit, Hofifes and Ftn nttttre. 
 
 THis chapter contains fome remarks upon many things mentioned in 
 Scripture, which will be ufeful in clearing up a great many difli- 
 cult pafTages in it. The chief defign of the Scripture is to indrud man- 
 kind, not in vain and ufelefs knowledge, but in the knowledge of I'alva- 
 tion. This is the only fcience we are to fearch for in it. When it fpcaks 
 of other things, it accommodates it felf to fenfible appearances, to com- 
 mon language, and to the ideas of the people 5 and docs not concern it Iclf 
 to explain things with a philofophical exaclncfs. Thus it calls the fun and 
 the moon two great lights^, though the moon be much Icis than many of 
 the flats 5 becaufe her nearnefs to us makes her appear bigger than they ''. 
 And the authors of the facred books have followed that opinion conccrr.ing 
 the ftars, which was the opinion of the people in the firft ages; which 
 made S. Jerome^ fay, The holy Scripture [peaks of many things, not as 
 they really are, kit as they were thought to bcy at the time '■s.hen thcfe 
 books were written. 
 
 It's certam the heavens are fluids; were they not io, we could nei- 
 ther conceive, nor account for the motions of the planets, nor how the 
 comets could come nearer to, or remove farther from us. And yciJoO^ 
 fays. Thou haft perhaps with him formed the heavens, which are as 
 folid as molten brafs 5 or as the Hebrew has it, Hafl thou with hnn 
 fpread out the heavens ^ which are joyned to the clouds, and which are 
 as a molten looking-glafs ? Which exprefllon is founded upon the man- 
 ner in which the heavens appear to us, when the sky is clear ; lor it 
 looks like a vaulted roof, in which the flars are fixed, and it exadly rc- 
 fembles that poliflied metal of which the looking-glafles of the ancients 
 were made. And it is in conformity to this opinion, that the LXX. 
 
 » Pfal. cxxjfvi. 7. " Ses the fyflem the ancient Hebrews received m CalaictV Diircrutioi^.s 
 
 Vol. I. DifT. %2. ' Com. in Jerem. c. 28. ? xxxvii. 18. Vul^. 
 
 tranllatc
 
 aa6 An Introdudion to Book III, 
 
 tranflatc the Hebre-jJ word which Signifies the expanfe of the heavens, 
 or rather the heavens, which in their extent encompafs the univerfe, by 
 that of Stereoma, in Latin Firmamintttm: As if this vault of heaven, 
 which reafon dcmonftrates to be a fluid, were as fohd as a metal. Wiience 
 it is that we alfo call the heavens, The firmament. 
 
 Thus we often find in Scripture, that there ate waters above the 
 heavens and the firmament. God, lays T)avid, fintcheth out the hea. 
 i;ens like a curtain, and layeth the beams of his chambers in the wa- 
 ters'. Which fignifies no more than that the rain falls down on the 
 earth from heaven. The Scripture does not concern it felf to explain how 
 the rain is formed -, it does not fo much intend to teach us curious things, 
 as to feed our hearts with the love of God. It is given to all mankind, 
 to perfons of an heavy underflanding, as well as to the polite ; and there- 
 foie it accommodates it felf to the moft popular ideas. For inftance, It 
 fpeaks of God as of a common workman, who firft makes the earth, 
 and then lays it as the foundation of his work^. It does not enter into 
 the qucftions of the fyftems, whether the earth moves, or is at reft, whe- 
 ther the fun moves round the earth, or is fixed. It fpeaks of this pla- 
 net according to its appearance to fenfe, and as it feems to move. In 
 one place it compares him to a giant ^^ who takes wide fteps; and in ano- 
 ther it fays, \\z flood ft ill^ to ^\VQ.JoJhua time to purfue his vidory. And 
 in like manner, the men who are moft perfwaded that it is the earth 
 which moves, and that the fun does not move round it, do yet fpeak in 
 the common language. And for this reafon the Vulgate gives the planets 
 no other names but thofe the heathens gave them : If it had given them 
 any others, it would not have been intelligible. But the Scripture fome- 
 times raifes its ftile, and adorns it with figures. It fpeaks of treafures, 
 where God keeps the winds Jhitt up^, and lets them out at his pleafure. 
 It aives life to inanimate things f, knowledge, and a fort of reafon to ani- 
 mals^. It fays that the blood is the fame thing as the foul, or the life of 
 animals. 
 
 I Shall not here enter into the queftions, whether the ferpent did 
 not creep upon his belly beforje God curfed him, after he had oc- 
 cafioned the fall of man; or whether the rainbow did not appear in 
 
 a Pfal. civ. 2, 3. ''^' Job xxxviii. 4, &c. ' Pfal. xi)f. 4. .*'Jofli. x. 12. 
 
 ^Pfai. cxav. 7. fPfil- cxiv. 3. .^Pral cxlviii. 10. 
 
 the
 
 Chap. V. the Holy Scriptures. a 17 
 
 the world before the deluge ; or whether the iccrct Jacob nude uic of. 
 to make the fhccp bring foah lambs of levcr.il colours, was lurural, or 
 miraculous: Bccaufc the fcrpent might always have crept, and God might 
 have made this way of going the f> mbol of his curfc ; Mofts mav have faid, 
 that the rainbow was not fixed in the sky till alter the deluge, bccaule it 
 then began to be tl^cjign of the covenant, which God made \Cith men -, and 
 Jacob's rods might have aclcd upon the lambs, wiiich were as it were 
 a part of the mothers which bore them, by the impreflion tiiey might 
 make on the imaginations of the ewes. 
 
 Of Metals. 
 
 Gold has different names in Scripture, and thefe names fhew cither the GoIJ. 
 goodnefs, the purity, or the colour of this metal, or the places from whence 
 it is brought. Thefe names are, i . Tob^, which ilgnihcs^^^^ ; and indeed 
 nothing is better than gold. 2. Thaor, which is applied to rehned gold. 
 3. Sagtir^, which fignifies a thing that is hid, on account of its value. 
 The LXX. tranflatc it pure gold. 4. Muphaz'', which iignirics either the 
 glittering of the gold, or a place called Uphes, from whence the UcOrejis 
 had it. The LXX. tranflate it tried gold. 5 . Mefiik ik'^y which is tlic gold 
 with which walls are gilt j the Greek tranllates it gold of Mophaz, and 
 the Latin gold of Ophaz. 6. Schaciit'-^ which fignifies beaten gold ac- 
 cording to the LXX. ox. gold 'ou ire y or thread. And, 7. ^Pariam^ is 
 thought to have been a country from whence gold was brought, wiiicJi 
 might have been the ifland of Taprobanes^ which we call Sumatra : It 
 abounds with gold, and may have been the Opbir of Solomon. 
 
 Of Copper there are fcvcral forts. The Oripeau, or Tinfely in Lami -^ ;pcT. 
 called aurichafchum, is a fort of brafs, or yello'^' copper, v^ hich is eaHly ex- 
 tended, and of which plates and leaves are made, wliich look hkc gold. 
 Some make a dillindion between the two words, aurichalchtim and ori* 
 chalchum-, they take the latter to %nify copper ^ or brafs, which i.^ taken 
 out of the mountains, (pros in Greek fignifying a motmtani) and by aun- 
 chalchum they underftand a mixture of brafs and gold. But ncverthclefs 
 there may be no other difference between them, but that of the pronunci- 
 ation of the and the an. 
 
 » Gen. ii. 12. "Job xxviii. 15. Jcr. x. 9. " Perhaps gold of Ophir u 
 
 meant. Job xxii. 24. ' 2 Chron. ix 15. ' :: Chron. iii. 6. 
 
 Ln
 
 4^8 
 
 An Introdu6lion U Book III, 
 
 1 N the Revelations ^ the Greek word ChalcoIibanuSj is in the Vulgate 
 called aurkhalchum. It is very probable it was a very fine fort of brafs 
 which was taken out of the copper-mines in mount Libanus. But ncver- 
 thclefs, others are of opinion, that the word Libanus fliews the colour of 
 the metal, {Laban in Hebreiv fignifying white") and that Chalcclibanus 
 was therefore a mixture of copper and ///i^f r, which make a white me- 
 tal^; but the application of it by S. John^ implies it mud have been a 
 red metal, and of a fiery colour. 
 ^ '^' EleBrum. Formerly the Greeks made a metal by putting one fifth part 
 
 cc.um. ^^ ^^^^^^ ^^ ^^^^ ^P^j^^ ^^ ^o\<\, which they call Ele£irum. And the fame 
 
 name is alio given to amber and chryftal. In Ezekiel^^ the Hebreju 
 word Hafmaly is tranflated into Gr^^^ by Ele6lrum ; but we can under- 
 (land no more by this paflage, than a metal which jhines when it is in 
 the fire y as the prophet fpeaks; which could not be amber, becaufe it 
 melts, nor chryftal, becaufe the fire takes away its clearnefs. But Bochart 
 is of opinion, that the word Hafmal cannot be underftood of the metal 
 called Ele6iriimy but rather that it ought to be tranflated aurichalchum. 
 And the etymology of it favours his conjedure. He makes it to come 
 from Melal, which in the Chaldee language fignifics gold^ and Nechas, 
 which in Hebrew fignifies brafs : Of which Nechafmelal one may eafily 
 make Htifmal. Befides, he quotes ancient authors which alTure us, that 
 the Babylonians had a very fhining and pure fort of copper, which was ne- 
 ver fubjed to ruft, and could hardly be diflinguiflied from gold, and might 
 therefore very well be called Aurichalchum, 
 Antimo- In the Vulgate mention is made of Antimony^. The LXX. call it 
 "^* rv-tixj;, and the Hebrews Tuch, which fignifies /^z;?^. It is a whitifh fhi- 
 
 ning ftone, which is found in filver mines, and of which women made 
 their paint, not to make their faces whiter, but to make their eyes blacker. 
 In the old gloflaries, Stibium figniries a blackiOi colour. Women formerly 
 made ufe of vermilion to redden their cheeks and lips, of white lead, to 
 make their faces and necks look white, and of antimony, to make their 
 
 » 1. 15. and ii 18 Eng. Fine brafs. ^ Our author in his lafi treatifeTie. Tabern. &c. receives 
 
 this opimon as the befi, though he feems here to fay the contrary. V. De Tabemaculo^ /. 2. c. i- 
 Seli. \ To 'iuhich lue may aJJ, that he under Jiajtds the t'vjo vejfels mentioned, Ezek. viii. 7. {and 
 faid in Englifh to have b'-en of fine copper) to have been made of Corinthian brafs. Ibid* 
 «i. 4. ^ ^ Kings ix. ■50. Depinxic oculos flibio. Vulg. Eng. Painted her face. Seethe 
 
 Kargm of the Englifh Bihk. 
 
 eyes
 
 Chap. y. the Holy Scriptures! A49 
 
 eyes black; which S. Jerome calls orbes flibio fnUgnialos-'. One of 
 Job's daughters is called Corrmftibiiim, in the Hcbreu,-, KeretiLapuch'. 
 Nov/ the Hebrew word Tuch, as I l;avc laid, flgnihes Antimony^ whicli 
 was made ufe of to blacken the eyes; and the word Aenw lignihcs t)es^ 
 or rays, whence comes the verb Karan, To cajl duzltng rays like horns. 
 Perhaps Job'^ daughter was remarkable for black eyes. 
 
 Jenmtah fpeaks of Ritre, as of a thing proper to walh and take out ^'«^^- 
 fpots with. Though, fays he, thcu -^-afi thee '■jjith nitres Tlifc Icaaicd 
 ask whether this nttre was \\q\. fult-petres but it is by no means probable. 
 The ufe oi falt-petre is a new dilcovery for the ufe of guns, which ihe 
 ancients knew nothing of j and we mult therefore underlland fomc otlicr 
 fort of fait by this nitre. 
 
 Of habits. 
 
 I Have already in the former part of this work, fpoken of the ha- 
 bits of the pricfts, and alfo of private perfons, lb fir as the law com- 
 manded them to be made after fuch or fuch a ninnncr: And therefore 
 my only bufmefs in this place is to defcribe the diticrcnt forts of rtutf of 
 which they were made. Some were made of fquare pieces, or net- work, 
 or round pieces like eyes, or collets of rings. It is of one of thcfe (Uitfs 
 that we are to underfland what is faid of Solomons wifc^, Tht ki?:gs daugh- 
 ter is all glorious within, amidft the gold- fringes, and other on an. tuts 
 with which Jhe is furroimded. Where what is in the Latin, In jimbrtts 
 aureis, may be otherwife undcrftood m the Hebrew, The word which wc 
 tranflate Fr/w^^i", {xo^m'aQS^in habit of collets; that is, made ot aflutfcut 
 mto little pieces in the form of collets. They put a great deal of gold 
 m thefe habits, and it was difficult to pierce through them. i3W///had one 
 on when he loft his battle with thc'Phil/Jlines, and this is the realon why 
 he could not kill himfclf; for inftead of T>a7igir prejjcs hard upm nh\ 
 Tenent angiijUa, as it is in the Vulgate -, the Hebrew has it, This rcbc of 
 gold-ftuff hinders me, and my life is whole in me- \ which made him do- 
 i ire the female kite to kill him. 
 
 There were other fluffs ciWcd Chofcheb ^ i which word fncws that a 
 "reat deal of aiJ: and application was necellaiy to make them. They 
 
 » LetL to Furia. ^'Job xlii. 14. ^ ii. 22. «' Pfal. xlv. 15. {'u/^. ' 2 Sin. i. 
 
 9. See the margin in our EngUdi Bible. f Exod. xx-xviii. 23. E/;^. A cuniiirg workman. 
 
 Mm m were
 
 ACQ An Introdudlion /o Book III. 
 
 were woven with feveral threads of different colours, and adorned with 
 variety of figures. Thcfe are what the ^/i^^/^ calls 'P^/yw^/V^xS that is, 
 Jhadtd With colours. The Vulgate alfo calls them, Feather-isjork^ \ a 
 name which fignifies a work of feveral colours agreeably diverflfied. 
 
 The fame name is alfo given to another fort of work called RO' 
 chem^, from whence comes Rekamet i and it is from this word, that the 
 Italians have their Recamare, which fignifies to embroider. Neverthelefs, 
 Chofiheh and Rochem differ in this, that Chofckeb iignifies rather an em- 
 broidered fiece of worky and Rochem a wrought one. Some will have it 
 that the ^Phrygians were the inventors of embroidery, which was there- 
 fore called by the ancients, Thrygian-work. But wrought works are 
 much more difficult to make than embroidered ones j and therefore they 
 were ranked among thofe things which they call Cofcheb 5 that is, which 
 require a great deal of application* 
 
 The habits which the Hebrews call Taffim, fuch as Jofeph's was'^, 
 (which the Vulgate calls Tolymite) was made of feveral pieces of differ- 
 ent colours, aitfuUy intermixed. Such were the habits of thofe Gauls., 
 of whom Virgil'' fays, Virgatis lucent fagulis^ that their caffocks were 
 ftriped. TibuUus^ alfo fpeaks of the fame drefs : Which may ferve to. 
 explain that paffage in the Song of Songs, where Solomon fpeaking of the 
 beauty of the fpoule, fays, The hair of your head is as the king's pur;ple^ 
 mixed with canals or Jlripes^ : That is, tliat the treffes of her hair were 
 as agreeable to look at, as the ftripes of the royal purple. The Hebrew 
 word Rehath fignifies Galleries, Canals, or Roads. The new French in- 
 terpreter tranflatcs this paflage thus : The hairs of your head are as the 
 kings purple fafteyied together, and twice dyed in the dyer's pipes. But 
 the fenfe he gives the place is not fo natural. What the Vulgate callsj 
 Bjffus retorta^, may fignify in the Hebrew, j^ fix-threaded fluff. 
 
 But I fhall not employ any time here in any thing but what is really 
 difficult. And therefore I fhall not, for inf^ance, fay any thing of the ha- 
 bits of the firfl men, which were in the firft place, leaves of trees, and 
 then skins of beafls. It appears by the Epiftle to the Hebrews^ that the 
 
 » Gen. xxxvii. 3. ^ Exod. xxvi. i. Eng. Cunning work. «Exod. xxxix. 25. 
 
 Eng. Ncedle-woi k, «» Gen. xxvii. 3. « ^neid. I. 8. /. 660. ^Lib. 3. 
 
 Eleg. 2. ^ vii. 5. Vulg. Thine head upon thee is like Carmel, and the hair of thine head 
 
 like purple i the king is. held in the galleries. Bn^. I' Exod. xxvi. i. r»4;. Fine twined 
 
 linen, Eni, 
 
 latter
 
 Chap. V* the Holy Scriptures. 4.c; r 
 
 latter were the habits of the prophets. They -^-andered about in JhefpsUns 
 and goatskins \ The word Me lot e, according to Sutdas, fignifics aJJn ep- 
 skin. 
 
 Wool and Flax were the moft common matter of the fluffs the jews 
 wore, and there was great plenty of them in their country. Hemp and 
 Flax are very different from one another,- the latter is called in //^^rru; 
 Sched^y or Bad^, which }i\iz Greeks tranlhte ByJJTus; and the I'ulgate 
 preferves this word'^ though it fometimes calls it Liriurn". Some will 
 have it, that there are feveral forts of it. Cotton is called, Lijium xili- 
 mim, becaufe it is a tree which bears it in its fruir, in whicii it is con- 
 tained. It is indeed debated whether tlic Schefihy or Bad of the llebn "Ji'S, 
 and the Byjjus of the Greeks and Vulgate be our flax; but as to my fclf, 
 I am of opinion that it is the fame thing, and my rcalbn for it is this : 
 The Hebrews call the flax which we make ufe of for cords and fliings, 
 Vifchthim^ i which word includes the Schefi, and the Bad •■> and it is certain 
 that cotton was never made ufe of to make ropes and cords. They arc 
 doubtlefs made of hemp i but neverthelels, no one will contend, that tiie 
 linen habits of the pricfts were not made of more valuable materials than 
 /:}emp. 
 
 Goats-hair, as Fdrro tells us, was alfo in common ufe for cloaths. It 
 was cuftomary in Ciliciay to flieer thcfe animals as they do fhcep in oihcr 
 places : And fome think for this reafon, that the hair-cloth, or lackcloth, 
 with which they covered themfelves in the time of mourning, were made 
 oi goats-hair 'y not the fineft, but the coarlefl, fuch as that which they 
 ufed to pack up merchandizes in. The whiteft goats-hair was the moft 
 valuable, and therefore the fackcloth was made of black, which is the 
 reafon why the Scripture fays of the sky, when very cloudv, that it is 
 covered with fackcloth and blacknefs'^-'. 
 
 Silks could not be in ufe in the time of Mofes, ilncc they were not 
 known at Rome till the reign of Augujhis, 1 know the word Mcfcli in 
 Ezekiel^^ is tranflated Silk-^ but the prophet ipeaks only (if a tine and 
 dear habit. And it is the fame thing, as to the Scherichoth, which we 
 find in Ifaiah'\ and which is taken for a very valuable ////:. Braunius 
 
 • xi. 27. ^ EtocI. XXV. 4. ' Exod. XKvin 42. ^ E>:od. xxvi. i. /V^;. 
 
 Linen. E?ig. '^Exod. ix. 41. f Lcvn:.xm.48. Mfai. i. v "xvj. 
 10. ! V. 7. 
 
 M in m 2 i'^cwi
 
 At^ An Introdudlion to Book JIL 
 
 fhews by the etymology of the word, that it may be undeiflood either 
 of a Unen or a woolen fluff which is carefully painted. 
 
 JVool had different names according to its different colours. It was 
 called Tkeckelet^y when it was of a pale blue, that is, of a -violet-colour. 
 And there was zpurple of this colour,which inclined to violet ^\xt the common 
 purple was of a deep red, and is called in Hebre'uU, xylrgaman^. That 
 which was of a crimfon colour was called in Hebrew, Tholaat-fchani^, in 
 Latin Coccineus 5 and the red of this fort of purple was brighter than that 
 of the other. This colour was made of the blood of a worm which is 
 found in the fruit of a tree, as we have before feen, and from hence it 
 has the name of Vermilion. This worm is called by \\\Q.\^rabians, KermeSy 
 and from hence the French have their Cramoifi. This Crimfon of the anci- 
 ents is evidently our Scarkt -^ which is according to the moft common 
 opinion, made of worms or flies, which are called Cochineal, Thefe 
 worms are called in Hebreiju^ Schani ; and as this word is very \\kQ,Scheni^ 
 which figniiics T'Vi'o, or double, the Greek and Vulgate have been thereby 
 led to tranflate in the Troverbs^ by double cloaths, what in the Hebrrjo 
 fignines only a purple robe^. And what the Vulgate calls Turple t-ji'ice 
 dyed, is perhaps only the Tur pie Schani ^ that is, the Purple which comes 
 from a tree fo called, which bears the berries in which thofe worms are 
 found of which Scarlet is made. Laftly, Turple-Jluffs were extreamly 
 dear and valuable among the Jews j and therefore Solomon fpeaking of a 
 virtuous woman, fays. She drejfes her f elf in nothing but Uncn and purple^. 
 
 The Scripture fpeaks of different forts of habits, which are thefe; 
 One fort which it calls Terizomata, were habits which covered the whole 
 body behind ^ and before j of which fort were thofe that t^dam and Eve 
 made after their fall. Others are called Semicin^ia'^, which covered only 
 half of the body, from the waifl downwards. And what is called ^cnula^ 
 was a Cloak which travellers ufcd when it rained. S. Taiil left his with 
 Carpus at Troas'^. There is no neceility of obferving here that they had 
 mourning-cloaths, and rejoycing-cloaths, and vuedding-cloaths, among the 
 Jews, there is no difficulty in dilcovering it \ 
 
 » Exod. xxvi. i. ^ Exod. xxv. 4. " Exod. xxv. 4. ^ Prov, xxxi. 21. Bng. 
 
 Scarlet. «= Ibid. i;. 22. Vulg. Eng. Silk and purple. ^Gen. iii. 7. Vulg. Etig. Aprons. 
 
 ^Adtsxlx. 12. Vul^. Enj. Aprons. ^2 Tira. 17. 13. i .Sf? CalmetV Diflerta- 
 
 tionsj &c. Vol. 1. Drjferf. 20. 
 
 Of
 
 Chap. V, the Holy Scriptures, j ^^ 
 
 Of llents. 
 Of Bread, the manner of beating out tie corn, of makmg meal, cf 
 
 making doughy and baking it. 
 
 Manna was for fomc time the only food of the people of Govi. It 
 tafted like honey, and looked like Bdellium, as the Scripture cxprclVes ir. 
 And we have already fecn that this Bdellnim is to be undcrllood of 'Pearls. 
 Mofes alfo fays, that it was like the feed of Gad, which all interpreters 
 explain of Coriander fecd\ And of this we have aUb fpoken before. 
 
 Salmafus pretends that the Hebre-Jis, before the miracle of the Manna ^ 
 gave this name to that plentiful de-jj which falls in great abundance upon 
 trees and herbs, and congeals upon them; fo that when the Mann.i wcs 
 fcnt them, as it was like this de'JJ, or Loar-frofl, they faid one to another, 
 MankUj which figniiies, It is Manna. But this differs much from the common 
 etymology of this word; for the general opinion is, that i^/^;//// figniiies 
 JFhat is this--, whereas it fignifics according to Sulmafius, It is tfhirmi\ 
 that is, dc'-jo. And this opinion of Sahni'MS, which kems to confound 
 Mofissmdnna with ^d^'c^', does likewife appear to dcQroy the miracle which 
 the Scripture relates. But if we examine into all the circumllances of ir, 
 we fhall find that though the Marma was like^t-:^' for colour, tafte, figure, 
 and the time of its falling, yet that it could not but be fupernatural and mi- 
 raculous, on other accounts. Firfl, It fell in fo great quantities, that it 
 was fufficient to feed an infinite number of people. Stcondlv, The day 
 before the fabbath there fell twice as much as on any other day ; and on 
 the fabbath-day there fell none. Thirdly, It fell in winter as well as in 
 fummer. Fourthly, It melted before the fun like common dew, but yet 
 hardened fo much before the fire, that tlicy were forced to pound it in a 
 mortar, And Fifthly, The Ifraelitcs found in Mar.na all the pleafurcs 
 which they could have found in any meat, as fix s the author of the book 
 of Wifdom, fpeaking to God, hiflead -jjhereof fays he, thou feddcft thine 
 own people -^tth angels food, and did fl fend them fovi heaxcn bread pre. 
 pared without their labour, cMe to content every man's delight, and agreeing 
 to every taft. For thy fuftenance declared thyfji'eetncfs unto thy children^ 
 and ferving to the appetite of the eater, tempered it felf to every mans 
 liking^. 
 
 * Exod. xvi, :5i. ixvi. 20, 21. . ^ 
 
 ^ I Shall.
 
 454- ^^ Introdu6lion to Book III. 
 
 I Shall not enlarge upon the nice diOics and high-feeding of 
 the Hebreus. Their ufual manner of feeding was very fimple, and very 
 far from the luxury and delicacy of our modern tables. They ufed a fort 
 of vinegar which they called Embamma, as their ufual fauce : And it was 
 formerly a common drink among the Roman Soldiers. Which is the 
 rcafon why thofe which watched Jesus Christ when he was 
 upon the crols on vnom\x. Calvary, offered him vinegar mixed wUb gall°. 
 It was cuftomary to temper the fliarpnefs of the vinegar, by mixing fome 
 other liquor with it. 
 
 The word Butyrum does not fignify our butter. We fee in ^liny 
 that butter was ufed only by the barbarous nations. They did not ufe it in 
 Italy, much lefs in Jiidea, which was a hotter country. And indeed 
 butter is common only in cold countries ; and we muft not therefore un- 
 derftand Butyrum of our butter. In the Greek language it fignifies Cheefe, 
 The Hebrew name, which the Latin interpreter renders by Butyrum, is 
 Chemeha\ and a learned Bene divine ^ pretends, that wherever this word 
 is found in Scripture, it Iignifies fomething potable, or liquid; and does 
 therefore rather fignify cream, than cheefe or butter, Zophar, one of 
 Job's friends fays. The ^wicked Jhall not fee the rivers, the floods, the 
 brooks of honey and butter'^. And Job defcribing his former profperity 
 fays, I isjafhed my fteps le^vV^ butter ^ In thefe palfages, which have the 
 fame word, Chemeha, we muft underftand fomething liquid and running* 
 which could not be butter i at leaft, unlefs it were over the fire, and then 
 one could not wafli with it. In the Proverbs it is faid. That he that 
 prefTeth the udder too much, tnftead of milk will draw from it, a thick- 
 er liquor which is called Chemeha^ -, which is moft naturally underftood of 
 cream, and not of butter* 
 
 In fpeaking of food, it is neceflary that we fhould fay fomething of 
 the manner in which they beat out the corn, and how they made their 
 dough, and of the different forts of their bread. 
 
 The ancients had feveral ways of beating out their corn in the barn. 
 They made ufe of fledges, which they drew over the ears of corn, to fc- 
 parate the grain from the ftraw 5 and thefe were a fort of very heavy tables 
 
 * See CalmetV Diflertations, &c. Vol. i. Dijfer. 19. 'which treats at large of the meati of the 
 Hebrews. '' Luke xxiii. 3d. i Gen. xviii. 8. '' Job xx. 17. Sxxix. 6* 
 
 ' XXX. 33. Vulg. ^
 
 Chap. V. the Holy Scriptures. 
 
 in which were driven nails of iron. Oxen drew thcfc tables; and it is 
 the muzzling of their mouths for fear rhcy Oioiild eat the corn they trod 
 out, which the Scripture forbids\ But others made ufc of rods, or flaiiv, 
 to beat the corn out with. And to thefe different ways tiic prophet MicJj 
 alludes, when he fays, Arife and threfi, O daughters of Zion, for 1 ^^,11 
 make thine horn iroUy and I'-juill make thy hoofs brafs, and thoufuilt beat 
 in pieces many people^. The ftraw and chaff Ibrvcd lor food and forage 
 for the horfes. 
 
 The fmaller grain was beaten out only with rods, or flails. Ifaiah alludes 
 to thefe different ways of beating it out, when he fays, lor the titciics are not 
 threjhedwith a thre[hing-mflrument, 7ieither u a cart-'jihcel t unit d about 
 the cummin ; but the fitches are beaten out ivith a ftaff, and the cummin 'nith 
 a rod. Bread- corn is bruifed -, becaufe he '•jl ill not ever be threfjnig it, nor 
 break it with the wheel of his cart, nor bruife it with his horfewen'. 
 
 In the firft ages they made ufe of a mortar to pound their grain, after 
 they had roafted it ; And afterwards they invented milfloncs, liich as arc 
 in our common mills j and there were two forts of them, a greater fort 
 and a IcfTer. They made ufc of horfes, or affes, to turn the 'greater Ibrr, 
 which were therefore called moU afinari^e. But the little ones were turned 
 by men, and flaves were often condemned to this fort of woik, by way of 
 punifhment. And hand mills alio were in ufe among the Jews. They 
 were made of two ftones, which they put upon one another. And the 
 poor made ufe of them, as appears from that paffage in T^euteronomy^^ 
 No man fhall take the nether, or upper miljlone to pledge, for he taketh a 
 man's life to pledge , that is to fay, becaufe he wants it to make his bread, 
 and confequently to fupport life. 
 
 As to the manner of making bread, no one can be ignorant of it. The 
 Jews had a fort of bread which they called unUa-ccncd bread \ that i.s bread 
 made without leaven. The effeds of leaven are very well known. It 
 fwells the paft, and makes it fliarper j and from thence the Scripture takes 
 feveral comparifons. But it requires fome time before it has this cffcd, 
 "which is the realbn why God commanded Mofes, that the Ifraelitcs, the 
 moment they came out of Egypt, fhould ul'e no leavened, but unleavened 
 bread, that nothing might detain them. Sometimes they baked tiicir dough 
 
 *Deut. XXV. 4. '•iv. Ji^. 'xxviii. 27^ 28. .^xxiv.5. 
 
 upon 
 
 4-55
 
 45^ 
 
 An Introdu6lion to Book HI; 
 
 upon coals, or hot aflicsj and this bread is that which is czlicd fukineri- 
 cius pmis ^. 
 
 Of Spices, 
 
 What \vc call perfume^ the Latins call tmguentttm •■> whence the 
 French have their onguent, [and the Eriglijh their unguent , or ointment.'] 
 But we arc not always to undcrftand by this word a medicine, or fuch a 
 vifcous compofition as the furgeons make ufe of to heal wounds: It alfo 
 figniftcs a mixture of different perfumes made with balm, or oil, which 
 the ancients ufcd, either out of ienfuality, or magnificence. 
 
 The Sciipture fpeaks of two forts o^ perfumes. The one is the fmelU 
 ing-oyl with which the tabernacle, facred veflels, and high-pricft, were to 
 be anointed; and the other was a fort of little cakes ^ which were burnt 
 upon the altar of incenfe. I fhall Ipeak difiindly of both. 
 
 The firft fort oi perfume was, according to the book of Exodus^ made 
 of the following fpiccs. Take thou unto thee, fays God to Mofisfpices, of the 
 frjt and choice Mynh^tke weight of five k undrcdfic kels ^. Myrrh in Hebrew is 
 called il-f^r. The text may be rendered in this manner, Take of the pr in- 
 cipalj true myrrh, that is, the moft preciousj'^.r^, the weight of five hun* 
 dred froekels. Myrrh is a rofin which diftills from a tree of the fame 
 name, which grows in ^ylrabia. This rofm is green and bitter, and pre- 
 fervcs things from corruption. Take, as the Scripture goes on, of fweet 
 Cinnamon half as much •■> that is, the weight of two hundred and fifty 
 (hekels. According to the Hebrew, Cinnamon muft have been odorife- 
 rous j the name of it is the fame both in Greek and Latin, It is a fhrub 
 which grows in Ethiopia, whofe bark has this fmell. There are feveral 
 forts of them, of which the French, Canelle, [and Englifh Cinnamon'} is 
 one. And of fweet Calamus two hundred and fifty Jhekels. This is a 
 fort of reed which grows in Arabia, India, and Syria, near mount Li. 
 banus, lyind of Callia five hundred fhekels. The Hebrew name for 
 Caffia is Kiddahk : The LXX. tranflate it "i^p/.;-^ it is a fhrub, which has a 
 great many branches and flioots, the bark of which fmells finely* AH 
 thcfe fpices were pounded together, with a meafure of Oyl of olives called 
 a Hin-, and of them was made xho, perfmne, which was ufed atthcconfe- 
 cration of the tabernacle, and of ^ylaron and his defcendants. 
 
 * (^tw. xviii. 5. Vulg. Cakes upon the hearth, ^ug. \ Exod. xxx. 2a. Vulg. 
 
 The
 
 Chap. V. the Holy Scriptures. '^57 
 
 The incmfe was m?.dc of the following fpiccs. Take unto the f^jL-ett 
 fptces, i:^y s God to Mofes\ Sraclc, ^7?^Onycha ^;;//Galbanum, thfer-jseet 
 fptces with pure Frankinccnfc, of each there jloall be a like -height. This 
 perfume was to be ufcd by burning it upon the altar, which thcV^^/t vcr- 
 iion, and the Vulgate often call. The altar af perfumes, or of thumtama, 
 Sta^e are thofe drops of myrrh, which come naturally from the tree with- 
 out cutting it. The Onyx, or Onycha, in Hebre-j; Schechelet, is a fpicc no 
 where mentioned in Scripture but iKre 5 and therefore we ou-ht to follow 
 the LXX. who tranQate it Ori^yx. It can be nothing but a^Iort of ihcll 
 which is found in the lakes of India, where fpikcnard grows; the tilh 
 to which it belongs feeding upon fpikcnard,it communicates a very acrccablc 
 fmell to its fliell. Onyx is alfo the name of a precious ftonc, ot ' which wc 
 have fpoken j the ancients made a fort of fmcUing-boxcs of it, and there- 
 fore tlie name of Onyx is fometimes taken for one of thcfe boxes. GaU 
 banmn is the fap of a Syrian plant j and Frankmcenfe is fulhciently 
 known. 
 
 The author of Ecclefiajiivus alludes to thcfe dilTcrent forts of /rr- 
 fumes, when he fays, I gave a fuueet fmelUike C\n:imon, tf;;// Afpal.uhus, 
 and I yielded a pleafant odour like the beft Myrrh ^ This refpecls the com- 
 ^o^\\\o^oix!}i\zfirfl perfume, which was made of Myrrh, Qmamon,\\\zaroma» 
 tick Cane, and Cajfia mixed with oyl. The Vulgate fpcaks here of Balm, and 
 of tor^^,and does not name the aromatick Cane,x.\\z Caffia^oi the 0)1: 
 But the Greek fpcaks neither of Balm, nor Storax, but barely lays, As 
 a collediion of fpices. What this^y^^r^Ar znd Balm is, we lliall prcicntly 
 examine. What follows, refpecls the compofition of the fccond perfume; 
 I have perfumed my houfe like Galbanum, Onyx, and Stable, and as the 
 drop of Frankincenfe which f II of nfelf^. The Greek has it, As thcfmoak 
 of the Frankinccnfc which is burnt in the tabernacle. It is certain, liie 
 incenfe was compounded of all thefe fpices. The Vulgate here calls that 
 Ungula which is called Onyx in Exodus ; and what is there called Staclc^ 
 is here zAXcdGutta: But both thefe words, one of which is Greck^ and 
 the other Latin, %nify the fame thing. And LaQly, The Jugate gi\es 
 the name of Ltbanus to Frankincenfe. 
 
 The Storax is called in Hebrew Tfori, from whence, by a tranipo- 
 fition of the letters, comes either Storax, as tequila and the legate 
 
 'Exod. XXX. 34. "-^xxvi. 15. JEJ;;^. ^ xxvi. 21. T/y/j. 
 
 N n n tran-
 
 458 An IntroducStion to Book III. 
 
 tranflatc it; or Sty rax, ^sTliny calls it. It is a fort of roiin which di- 
 ftills from a tree which is like the wild qitince-tree, whofe fruit is of a. 
 whitifh colour, and a little bigger than a filberd. Tliny fays, there were 
 a great many of them in India. And Jacob puts it among the prefents,. 
 which he fent to his fon Joftph, when he was in Egyp^. 
 
 Though the word Balm> be here found in the Vulgate^ and in the 
 Greek vcrfion of Ezekiel^, yet it is neither in the Greek text of Ecckfi- 
 afticus^, nor in the Hebrew of that prophet: There is no word ufed in 
 either place, but that of OyL Balm is an cxc\\.\i{\tQ perfume i its name 
 ihews it to be, if I may fo fpcak, the prince of perfumes. It is no where 
 mentioned in the firft books of the Old Tejiament, and it is not at all 
 furprizing that it is not named 5 fmce Jofephus has told us, that the queen 
 of Sheba made Solomon a prefent of a Balm-tree^ from which came all 
 the reft, which afterwards encreafed exceedingly in Jttdea, 
 
 The Scripture does alfo fometimes mention t^loe, which is the word 
 by which the Vulgate tranflates the Hebrew Ahaloth ^ ; but the Jews pre- 
 tend, that this word fignifies a fort of trees called Santaux, as I have al- 
 ready obferved. The wood and fruit of thefe trees, when dried, give a 
 very agreeable fmell. Sometimes indeed the Vulgate tranflates this word 
 by that of Gutta, as in the 45th Tfalm^ : But it here takes it to 
 fignify a rojin which diftills from fome tree 5 as it takes the word Ket* 
 fiot for Cajfia, But however that be, it is certain, that the Aloes menti- 
 oned in the Gofpel, is a fort oi fpice. And there is alfo an herb of this 
 name, which is very bitter, and preferves from corruption 5 and therefore 
 they make ufe of it in embalming the dead. 
 
 Of Houfes and Furniture^. 
 
 I Have already given an account of what was moft remarkable 
 in the Jewifh koufes and furniture, when 1 fpoke of the cuftoms and 
 pradices of the Jews, in the firft part of this work. And I fhall only 
 add here, (for the better undcrftanding of the hiftory of Judith) that in 
 order to guard themfelves from the trouble of flies, which are called in 
 French Coufins, and in Greek Conopes, they made the curtains of their 
 
 a Gen. xliii. 11. ^See Prid. Conn V. 2. /.. 340. '^ xxiv. 20. ^ xxvii. 
 
 17. <^Prov. vii. 17. ^V.Z. ^ QAmtX. treats at large of the honks, t^^- 
 
 hcQSi ajuickksof the Jew. DifTertations, &c. Vol. 1. Dijp. i2>. 
 
 beds
 
 Chap. VI. the Holy Scriptures^ 459 
 
 beds of a very fine net-work, which coming round the whole bed, fhut 
 them in, in fuch a manner, that they had the benefit of the air, with- 
 out the trouble of thefe flics, which could not get through them. And th's 
 is what is called Conopeum^. Holoftrncs lay in fuch a bed as this, whi.;h 
 Judith untied. And I know not whether the Jewifh womcns beds at 
 fuch times as it was a legal uncleannefs to touch them, were not tn- 
 clofed within a fort of partition, (as is to this day pradlifcd by the Sa- 
 maritayis) to prevent any one's touching them. 
 
 ^ ^^v c^;. A^ ^i. :-?. S!^. ^'-. V-"- -•-*. :-v :^> S''^ •'-. :"'■ .<^. ' ' ' ' a.'* -ft. 
 
 CHAP. VI. 
 
 Of the Difeafes mentioned hi Scripture. 
 
 THIS Subjed naturally falls within the defign of this work, which 
 is to explain whatever can raife any difficulties in reading the 
 Scriptures. For this the difeafes mentioned in them may very well doj 
 every country and every age having fome peculiar to it fclf. Whidi 
 has made fome skilful phyficians write whole trcatifes upon this fubjccl. 
 William Ader has written an excellent one, upon all the difcalcs whiJi 
 ^re mentioned in the Gofpel. Thomas Bartholine has written another 
 upon all the difeafes which are fpoken of in all the Bible''. And tiiat there- 
 fore I may not draw upon my felf Horaces reproach of entering into 
 another man's province j but may leave every one to the proper bulincfs 
 of his own profeflion; I fhall follow thefe two authors, and cxtrad from 
 them, and fome others, whatever I Ihall judge proper lor my defign. 
 
 It is an unalterable rule of divine juflice, that he only can be unhappy 
 who is a criminal; and that no pain is any further juft, than as it is the pu- 
 nifhment of fin. As long as man continued innocent, he continued 
 happy i and that nothing might interrupt his happinefs God had planted 
 a tree in the terreftrial paradifc, whofe fruit would have pieferved him 
 from all forts of difeafes, and from death it felf As to the nature of 
 
 • Judith xiii. 9. ^ Calmct treaU of the phyfcians of the ancieut Ilcbrcwi* aiJ de iro* 
 
 grefs they made in their art. DiffertationSj &c. Vol. i. Dijprt. 18. 
 
 N n n 2 t^ii5
 
 ^66 (i^in Introdudlion to Book III. 
 
 this tree, I have not room to enquire here what tree this may have 
 been, or how man, v/ho was by nature mortal and, corruptible, could 
 have been rendered immortal by it: But the idea we have of the divine 
 omnipotence, eaflly confirms us in the belief of it. To create man out 
 of nothing, is a much greater work than to fecure him from death. And 
 what is certain, is, that fin, the heathens themfelves being judges, is the 
 caufe of all difcafesj and tliat man no fooner became finful, but dcatlr 
 came haftily upon him, and a deluge of evils overflowed the earth. 
 
 W E have in another place taken notice of certain miraculous punifh- 
 ments which the Rabbins call, The pu7iijhments of the hand of God, 
 Such was the plague which God fent in punifhment of David's vanity 
 in numbering his fubjeds^. Such was the death of Herodj which S.Luke 
 relates in the K^tis^, This prince being grown giddy with the honours 
 he had received, was fmitten by the angel of the Lord, and eaten up of 
 ^vi'orms. And king Joram died of a like difeafe, but one that was more 
 tedious^. It is in this fenfc that God is the author of all evils, (fm on- 
 ly excepted) becaufe he makes ufe of them, in the common courfe of 
 his providence, either to punifh finners, or to preferve the righteous from 
 the corruptions of the world. And it was he who juftly enraged at 
 the corruption of the world, refolved not to let his fpirit al'X'ays flrtve 
 with man, for that he was flefh, as the Scripture fpeaks, and to reduce 
 his life to the ftandard of one hundred and twenty year s^: A term which 
 has fince been very much fhortned, fmce the common length of the life 
 of man is now but feventy years, or thereabouts j and if the ftrongeft men 
 exceed it, the overplus is only a complication of infirmities and pains. 
 
 And the divine juftice docs ordinarily make ufe of the devils as its 
 inflrument in the execution of vengeance. It makes it their province to 
 
 * 2 Sam. xxlv. ^ Acts xii. 23. "^ 2 Chron. xxi. 18. ^ Gen. vi. 3. Our 
 
 fiuthor feemi h:re to 7»ifiake the ferife of this p^Jpigs in Genefis j luhich appears to ie, not that God 
 "xould, or did, then reduce the duration of the life of man to the frandard of 120 jsars; but that be 
 'twould even yet allow the ivorld 120 yean to repent in. My fpirit fLall not always ftrive with 
 roan in fain j I iviU punifh his iniquities ^ neverthelefs, his days of repentance fhall yet be 120 years ; 
 and if he does not amend in that time, I -will deftrcy the liihole earth. And in point of faSi, the 
 iith chapter of GQr\':^\s gives many inj^a/ues 0^ pofb-diluvians, luho liz-ed federal hundred years, 
 And mentions none that lived lefs than i^^ years of all the patriarchs down /o AbrahamV time. And 
 this delay of vengeance for 12.0 years, fecms to be what S. Peter calls God';' long-fuf^ring in the 
 days of Koah, {1 Pet. iii. 20 ) who w.ts a preacher of righteoufneis, (2 Pet. ii. 5- ) and perhaps employed 
 thisfpace of time in that office. Bijhop Patrick U7iderflands thefe words of Genefis ;« thisfcnfej and 
 ^kronohgers allow ju^ 120 years between the fayijig of thefe words and the deluge. 
 
 tor-
 
 Chap. VI. the Holy Scriptures. ^C. 
 
 torment Tinners^ lb that they arc the concealed inftrumcnts of naural 
 difeafes; and the Gofpel gives us many examples of perlbns who were 
 pojj'ejfed. And God docs alfo iomctimes make ufc of good anizcls as his 
 miniftcrs5 of which the hillory of Jaco!? is a proof. Thus it is faid in 
 Genefis, that the Angel touched the nerve of this patriarch's thigh, and 
 it dried ttp^y as the Vulgate and jofepbus exprefs it. Cut the LXX. 
 fpeak otherwifc ; they fay the breadth of his thigh "sjas bennmmed\ that 
 is, the bone of his thigh was put out. And however that be, the patri- 
 arch continued lame to the end of his days. Thus in the fiOi-pool at 
 JerufalemyXhciz was m Angel \w\\\q\\ ftirrcd the water in which the difcafcd 
 were cured. So that both good and bad. angels arc equally the executioners 
 of the will of God, in the good and evil, which he fends to mankind. 
 But I fliall not here fpeak of the miraculous cures with which the Scri- 
 ptures are filled, of the refurrediion of the child which £///77^ revived and 
 brought to life^i of the cure of Naaman, who only wafhed feven times 
 in the river Jordan-, and w^as cured of his lepra fv - j or of that of Ht::u- 
 kiah, by the application of a poultis of figs^. I know this laft was a natu- 
 ral remedy, and is generally ufed in impollhumcsj but it has not fo 
 quick an effect as this had upon Hez,ckiahy of curing him in a moment. 
 The Gofpel is full of fuch miracles. We there lee a man born blind cu- 
 red with dirt J which naturally fpcaking was more proper to put out hi> 
 eyes, than to open them; we there fee the lame rcftorcd, the Hck cured, 
 the dead raifed, and that with fo much cafe and rcadinefs, as viflbly fl;e\\ s 
 the finger of God. 
 
 We come now to a particular account of this matter, and to run ova 
 the different difeafes which are mentioned in Scripture. 
 
 Barrennefs is a fort of infirmity, and was formerly thought a reproach Birrcn- 
 among the Hebrew women. "'^ ** 
 
 There is no part in the human body fubjecl to a greater number of Bl.nJ- 
 diftempers than the eye. The greatcfl of all which is the lols of ilght, "^**' 
 which no art can cure. So that the number of blind people whom J esus 
 
 ■i'xxii. 25. Vulg. BiJJjoj) Patrick explains tt 0/ r/'c hip-bone'; being oac ot its place i anJ by 
 the finevv that flirank, v. 32. he ujiderfiands that fncw, or tendon, iihihjajlens //v hip-kotie into 
 its pockety and comprehends the flepj of that mufde. By the angel he undcrfl ana's lihat the jtr-^s 
 (all An angel of the prefence* one -who alirays at t aided on the Shechinajj In lacum. 
 I I Kings vr. t 2 Kings v. ? 2 Kings xxvi. 
 
 Christ
 
 462 
 
 An Introdudion to Book IIL 
 
 Christ rcflorcd to fight, is a fignal teftimony of his divine power. 
 Neverthelefs, when a catarad happens to be the only caufe of the lofs 
 of fight, oculifts can remove it, and reftore the fight; but this operation 
 is very different from tlie miracles of Jesus Christ. 
 Cancer. A Cancer is one of the mod terrible difeafes in the world : If it be 
 not foon (lopped, it makes a terrible progrefs. S. Taul compares the 
 difcourfes of hereticks to the Cancer ; as the Vulgate tranflates the word 
 Gangrene^ 3 which is in the original. And the fenfe is much the fame. 
 Caftra- THERE are different ways of caftration: It may be done either by 
 ■^^""' bruifing, treading on, cutting off, or pulling out the parrs which are ap- 
 pointed for the prefervation of the fpecies. But this was fo rigoroufly 
 forbidden, that it was not lawful to offer up a caftrated animal in facri- 
 fice, and it difqualified a man for the priefthood ''. 
 Cicatrix. When a wound is healed, and there remains only the mark of it, 
 that fear is what the Vulgate calJs Cicatrix, and the French, from the 
 Latin^ Cicatrice. 
 Circum- Circumcifion may be reckoned among the difeafes, bccaufe the pain 
 •cifion. ^j^^j. ^^^ occafioned by this rude ceremony, brought one upon thofe who 
 received it; efpccially if they were of an advanced age. The third and 
 fourth days after circumcifion were the moft painful, which happens in 
 all forts of wounds : And this made Hippocrates forbid the touching them 
 on thefe days, for fear of an inflammation. Dinah's brethren were not 
 io-norant of this; and therefore they chofe the third day after the Siche- 
 mites had been circumcifed, to fall upon them, and make them an eafy 
 
 conqueft'^. 
 Deafnefs The only obfervation I fhall make upon the ^^^ and dumb, is, that 
 ^"^ u, the tongue and ear have fo much dependance upon one another, that they 
 ncfs' who are born deaf, are always dumb : Which is the reafon why the deaf 
 man whom Jesus Christ cured, was alfo dumb; and it was a double 
 miracle for a man who had never fpoken, to fpeak in a moment, with- 
 out havmg had time to learn. For the reafon why they who are born 
 deaf, are dumb, is, that they having never heard a word fpoken, their 
 tongues cannot pronounce any; words being nothing elfe but an imi- 
 tation of wliat we hear others fay. 
 
 a 2 Tim. ii. 17. *" Lev. xxii. 24. t Gen. xxxiv. 
 
 The
 
 Chap. VI. the Holy Scriptures. 4^ > 
 
 The T>ropfy is a known diftcmpcr, and is of fevcral kinds. The moft D-'opf,. 
 cruel is that which fwclls the patient io terrib'y, that it not only iiivcs 
 him intolerable pains, but makes him even hideous to the llgiit.' The 
 man whofe cure S.Luke relates % was without doubt afiliaed with ludi 
 a T^YOpfy as this. 
 
 What Fevers, and the different forts of them arc, is known to every Fc.cr?. 
 body. 
 
 The Gangrene is a corruption which fprcads it fclf from the corrupted <^^-- 
 to the found part, unlefs it be very fpeedily prevented. And ihcrctbrc^"^'"^" 
 S. Tmdy as I have juft now obicrved, compares the poiibn of hcrciy to 
 a Gangrene^. 
 
 The Gonorrhea is a diftemper peculiar to men ; it made thofc unclean Gonorr- 
 who were feized with it, and they were not fuffered to enter into the ^''^^' 
 temple. 
 
 The Gout is a diftemper I here mention, becaufe it is faid in the Chro- Goar. 
 nicies ^y that i^fa fell fick of a violent pain in his feet, and died of it. 
 When this pain feizes the feet, the Greeks call it, 'Podagra \ when the 
 hands, they call it Chiragra: So that it takes its name from the part 
 affeaed. 
 
 The HemorrhoideSy or Tiles, are a lofs of blood, by tiie veins ofllnT^rr- 
 the Anus, When they have not this effed, they caulc a IweHing \\\ it, '"' " 
 which is often extreamly painful. It is believed that this was the dillcm- 
 per with which God punifhed the inhabitants of Azotiis^ , for having 
 dared to detain the ark among them. This lofs of blood did not make 
 the perfons afflifted with it unclean 5 but one of another kind, to which 
 women are fometimes fubjed, made them fo as long as it continued. 
 They were forbidden all the intcrcourfes of civil fociety whilft it laded ; and 
 it is probable that the Ijftie of blood with which the woman was allli- 
 ded of whom S. Matthew'' fpeaks, was of that kind which made the 
 woman unclean, from her prefenting her felf to J esus Christ out of 
 the city, and from her coming behind him, and privately touching the 
 tufts of his robe 5 as knowing 'that it was forbidden her to touch any 
 one at that time, or becaufe whatever (he did touch became immediately 
 unclean 5 as her bed, and all the furniture fhe made ufe of, was. The 
 
 !• Ch. xiv. ?2 Tim. ii. 17. 5 2 Chron. xvl. 12. ' i Sam. v. ' Ch ik. 
 
 term
 
 ^6^ An Introdu6lion to Book IIL 
 
 term Jiemorrhoides is a Greek word, and fignifies in general any flux of 
 bloody but cuftom has appropriated it to tliat wliich comes by t\\zJnus, 
 
 Lcprofy. N o diftemper is more nafty and dreadful than the LeproJ), The word 
 is originally Greek, and may have been taken, either from the Sc/;les 
 which a LeproJ) brings upon the body, or from its making the sk''\r;>tgh 
 and fitll of pimples. It is fo contagious, that the breath, or -touch of 
 the Leper communicates his diftemper -, and it is therefore a i i. :ciss of 
 uncleannefs under the ancient law. No Lepers were fuffcrcd to d^^^tiX 
 within their cities, nor did any one eat with them 5 and as jofephm fa; ^ 
 they were little better than people dead. They wore a par ic^ilar habit, 
 their cloaths were rent, they went with their heads bare, and their faces 
 covered 5 and all this hy Mo fes's own diredion^ But we muft rake care 
 not to confound the Leprofy with S. Anthonfs fire, or Tetters, or the 
 Itch, or what the French call, Mai S, Mein. 
 
 One of the offices of the priefts of the ancient law, was to diftinguifli 
 Leprofies', that is, to judge v/hidi were truly fuch; for which they had 
 feveral marks. The Firfl: was whitenefs : Whence it is that Gehazi, who 
 was (mitten with a Leprofy, for having accepted of Naaman's prefents, is 
 faid in Scripture to have been as white as fnow^. Secondly, The place 
 which was infe£ted with the Leprofy, was funk in lower than the other 
 parts of the flefh. As this diftemper proceeds from a fharp phlegm, it 
 dries up the part affeded, which confequently does not rife fo high from 
 the bone as the reft. Thirdly, The skin of a Leper was all over fpot- 
 ted 5 and when the Leprofy was got into the flefh, it looked never the red- 
 der for rubbing, and if you pricked it, no blood came. Fourthly, The 
 hair of the body changed from black to white, but the hair of the head 
 and beard became extreamly fair and fine. And Laftly, The Ltper in- 
 feded both his cloaths, and the walls within which he lived 5 and marks of 
 this corruption appeared upon both. We are not fully acquainted what 
 thefe marks were 5 but the Scripture exprefly fays, there were fome ; and 
 as the diftemper has now ceafed, we knotv not the effeds and confequen- 
 ces of if^. 
 
 Lunacy. The Lunatick whom Jesus Christ cured, but his difciples could 
 not, was troubled with the F ailing- (icknefs. What his father fays of 
 
 * Lev. xiii, 45. ^ a Kin^s v. 27. f Ses CalmetV DiiTertations, &c. Vd. i. 
 
 his
 
 Chap. VI.' the Holy Scriptures, ^ 65 
 
 his diftemper, arc the fymptoms of it. Lord have vmn on my fun, favg 
 he, for he is lunatick and fore vexed-, for oft-tnnes he falLth mto the 
 fire, and oft mto the water''. Experience (hews that the" Efilepfy, or 
 falling ficknefs, is fecretly affcded by the motion of the moon; fo that 
 the fits come and go, according as the moon cncreafes or dccrcafcs : But 
 the devil poffefled him as well as the EpHepfy-'. k is the common 
 praaice of this malicious fpirit, to enter with natural difcafcs, and make 
 them both more fevcre and more lading. 
 
 The word Ljcanthropy is not found in Scripture, but the thini; it^ycan- 
 fignifies is. It is a diftemper which arifes from a black and burnt cho- ^'*^^^' 
 let, which fpreads it fclf all over the body, produces mward cancers in 
 it, caufes very (harp pains, is very drying, changes the countenance, and 
 pafTmg from the body to the mind, does in a manner turn a man into 
 a beaft. The French call perfons fo affeclcd, kup garoux, i. e. ll'olf- 
 men. Nebuchadnezzar fcems to have been afflicted with this diftempcr. 
 Daniel fays, he was driven from all commerce with men, went into ih.c 
 forefts, lived there with wild beads, and eat grafss But we are not to 
 imagine that he was turned into a dog, or wolf, or any other wild 
 beaft. He only lived in woods, and was afflicted with the diftcmpcc 
 here fpoken of. And the diftemper of the man who S. Luke lays 
 broke his chains, is very like Lycanthropy^: But the devil was alio very 
 inftrumental in it. Some of thefe people, who are afflicted with 
 this diftemper, think themfelves changed into wol'jes, and have the fury 
 and inclinations of them. 
 
 The ^aljy is a relaxation of the nerves, ariHng from a cold humour ^*0'- 
 which fills them, and ftops up the pallage of the animal ipirits. The 
 foul governs the body by the nerves, and it is by them that flic becomes 
 
 a Match, xvii. 15. ^ Frovi thh pajptgc in S. Matthew, (xvii. 14., 15 ) (ompareJ ^rtb 
 
 nj. 18. of the fame chapter, <?;/</ Luke ix. 39. ivbcre this fame foK is fa-d to kr pojfrjfed hj a fpirit i 
 andfrojn John x. 20. H- harh a devil, and is mad ; avdfrom the ufe of the iu(w</Dcmoniacks, or 
 ^ciifjijml^oyjmi, a?nong the ancients; ^r;?^ /^c' Encrgumcn--, {vjhieh are the favn" at Dcmonvxcki] fg 
 often mentioned in the ancient cajions and liturgies, Mr. Mode infers, that hj Dcmoniackf, or per- 
 fons poflTefled of the devils, in the Gofpcl, is meant on!y "jjhat "jje call Lunaticks, Madmen, afi.i 
 melancholy perfons. Such as thefe ivere believed by the Jews to be troubled and adcd with evil 
 fpirics, as is faid of Saul'x 7nelancholy, that an evil fpirit from the Lord troubled htm^ anJthr 
 Pharifces might probably give them the name of Dcmoniacks, ^«w/</«»»^o/*»««, or pcrfoy.s wlx) were 
 aduated by demons, or fpirits, in oppoftion to the Sadducecs, iy^<7 believed neither angel nor ffi- 
 ric. Acts xxviii. 8. McdcV -vjorks, p. 29, 30. "^ Ch. iv. «» viii. 29. 
 
 Goo len-
 
 ^66 
 
 An Introdudlion to Book IIL 
 
 fcnfiblc of what happens to the body. But the Taify breaks off this com- 
 munication, and is a privation of both motion and fenfe. The man who 
 lay by the fifli-pool for thirty eight years together % and the man whom 
 they let down bctbre Jesus Christ, thj.-ough the roof of the houfe^, 
 were ho\\-\ paralytkk. 
 
 But it is not altogether fo eafy to determine whether the centurion's 
 fervant was truly fo. S. Matthew^, who calls him paralytickj adds, that 
 he endured a great deal of pain. Now phyficians allure us, that the 
 Talfy takes away all fcnfation. It is probable his diftemper was violent 
 conviil/io:iS, or rather a Rheumattfm : For, this laft is extreamly painful, 
 and almoft takes away all motion from the parts affected with it. The 
 word Talfy is not here to be taken in a rigorous fenfe ; it was a fuffici- 
 ent reafon for his mailer to call his young man 3. parafyt/ck^ that he had 
 loft the motion of his limbs, and could not come and prefcnt himfelf 
 before Jesus Christ. 
 
 Phthifick- The Ththificky or Confumptton, is a diftemper which infenfily dries 
 up the body, and makes it thinner and thinner, and at laft ends in 
 dcatii. The wicked Jehoram was puniflied by God with this diftemper. 
 He lanauifhed two years, and at laft died 5 his bo'a:els feem to have fallen 
 out^. This diftemper generally proceeds from an obftinate Gonorrhoea, 
 
 PoffeiTo The Evangelift S, Luke^, relates the cure of a woman who had ^Jpi- 
 rit of infirmity for eighteen years ^ with which fhe was bent double, and 
 could not lift up her eyes to heaven. This was not properly a diftemper, 
 but a fort oi poff^JJion'^. The devil having reduced her to this condition 
 caufed thole pains and convulfions with which flie was tormented for 
 eighteen years, and which flie would not have felt, had fhe only been^ 
 crooked, or hunch-backed. 
 
 Stigma- Stigmates is a word not ufed in French, but with relation to thtjlig- 
 
 *** mutes, or marks of S. Francis, I mention them here becaufe S. Taut 
 
 fays in \\is Efiftle to theGalatians, that he bears in his body the Stigmata 
 of the Z/or^ J Esus^. The word \^ Greek, and fignifies marks imprinted 
 in the flefh with fire, which was a character of flavery. Slaves were 
 marked in this manner, that they might be known. And therefore S. Taut 
 
 'John V. 5. ^ Mark ii. 4. "^ vtii. 6. ^2, Chron. xxi. 15^. ''Ch. xiii. 11. 
 
 ftChalmet treats largely of Poileflions in kii Diflercations, Vol. 1. Dill! 23. ! vi. 17. 
 
 figu- 
 
 on
 
 Chap. VL the Holy Scriptures. a6j 
 
 figuratively calls his fuffcrings for the Gofpcl, \\\z marks of lis (livery, and 
 oppo(cs them to the marks of circumcifion. 
 
 Jesus Christ m the GofpclS reftorcs a mniVb -withered Lvui. This ^''^•^*^*^ 
 malady comes from a great wcakncfs, or cxhaulling of the veins and ar- ''^'' 
 teries, which produces an extraordinary leannefs in the hand, and iiin- 
 ders the nerves and mufcles from performing their functions. 
 
 Worms become a fort of diftemper, when the body is eaten up ^^<"°^- 
 of them. And this was the diaempcr which, as we have faid, fcizcd 
 Herodj who died in the midft of intolerable pain5. Cut this is not the 
 diftemper of bemg iowfy. Phyficians obferve, that ihc blood is in Ibmc 
 fevers full of worms, and that then the flcHi is eaten by tiicm. 
 
 As to thofe who ask what the diftemper was with which Jol; wa^ 
 tormented, I anfwer, That the mofl: common opinion is, that his body 
 was by the devil reduced fo very low, that he felt the fame pans which 
 attend the moft contagious dinempers. God had given the devil this do- 
 minion over his fervant, that his patience might be the more fiL;nal and 
 exemplary, in proportion to the greatnefs of the iuftcrings Jic under- 
 went. 
 
 But how the traitor 5^//^<7j died, is not certainly known. S. Ma!tl:e-jj 
 tells us, He hanged himfelf^ -, and it is faid in the ylcis, that hv burfl 
 afimder in the m':djl, and all his bowels gufhed oiit^. By which fomc 
 interpreters undcrftand that the cord with which he hanged himfelf broke, 
 and that falling down upon a ftone, he burft. And the L^itin interpre- 
 ter confines the Gr.^^^ word, d'jrYy^:;oLTo, to the fenfe it commonly b^ars, 
 that Judas firangUd himfelf "jiith a cord, Laqtuo fe fuptriMt. But 
 the verb may fignify any ftrangling that may proceed from grief, vex- 
 ation, or rage. There are fomc diftempers in which the ihro:.t fwclis 
 To much, that the patient is at laft ftranglcd with it. And it might be 
 that Judas died thus of rage and vexation, and buift, as the poet wiihcs 
 Codrm might do: 
 
 Rumpantur lit ilia Cndro. 
 
 Jtidas's body fwelled in a little time after he was dead, till at laft it 
 burft, and made a noife, like that of the burfling of the skin of a drop- 
 fical perfon, or of a bladder, which is blown up fo full of w ind, iliat 
 it burfts with cafe. 
 
 f Match, xii. ^ xxvii. y. M. i8. 
 
 O o o I CHAP.
 
 4^8 t^n Introdudlion to Book UL 
 
 CHAP. VII. 
 
 Of Theaters ,• the /ports in ufe among the Gentiles ,* Combats ; 
 their different bodily exercifes ; the rewards propofed for the 
 viBors in them ; and of the military difcipline of the anci^ 
 entSy to which the f acred writers allude. 
 
 NOTHING feems more foreign to the manners of the Ifraelites, 
 and the fpirit of Chriftianity, than Theaters^ publick Jhews, or 
 thofe exercifes where gladiators fought naked, and hazarded their lives, 
 with no other view but that of diverting a multitude of fpedators. But 
 neverthelefs, we very often find comparifons in Scripture which are bor- 
 rowed from thefe forts of exercifes. And it is therefore proper that we 
 fhould at leaft give a feint sketch of them ; which is the more neceflary, 
 becaufe the ufe of all this is at prefent aboUflied, efpecialiy in France 
 [and England •:>'} and becaufe without fome knowledge of them, it is very 
 difficult to find out the true fenfe of th.ofe palTages of Scripture which, 
 ipeak of them. 
 
 There were in the heathen cities, certain places appointed for pub- 
 lick fports. The Theaters held a great number of perfons, and were fo 
 contrived that all could conveniently fee^. The Gentiles greatly de- 
 lighted in them, which is the reafon why there were fo many in Ju- 
 dea, as foon as it became fubjed to a foreign dominion.. We fee ia 
 thet^6is^y that at Ephefm, S. Taurs companions were carried to the 
 place where the Theater was, and that they hindered this apoftle from 
 entering in among them, for fear of encreafmg the tumult of the people. 
 And in another place, where according to the Vulgate it is, It feems 
 that God treats uSy the apoftles^ as the laji of mankind, as perfons con- 
 demned to death:, making us ferve for a fptiiacle to the izorld, to an- 
 gels, and to men^. The Greek exprefllon fignifies, making us a fight 
 for the people, as criminals were made in the Theaters. The Greek ex- 
 
 * Sse De Taber. 1. 4. f. 7. §• 3. 5 xix; 29. 1 1 Cor. is. $. 
 
 prefllon
 
 Chap. IL the Holy Scriptures. ^C ^ 
 
 preflion implies as much. It was cuflomary to force thofc who were 
 condemned to death, to fight in the Theaters for the divcriion of the peo- 
 ple, who took a great deal of pleafure in thefc combats. And it is in this 
 fenfe that the fame apofllc puts the Hebre-jjs in remembrances that they 
 had been made agazing-ftock both by reproaches and afjUclions. 1 lut is, 
 according to the Greek, that they had been expoftd m M^ Theaters, tot hi 
 ridicule and ill treatment of the fptclators. 
 
 The word Theater in general, fignifics any place from whence any 
 thing was to be feen. But witii us it is taken in a quite ditlerent lenle, 
 and is appropriated to thofe places where comedies and tragedies arc acled. 
 What is called a Scene, was at firft branches of trees, with which the Thea- 
 ters were covered, to fhade the aclors. And befides ilic vcrfcs which 
 were repeated in the ancient Theaters, there were fcveral fports fncwn in 
 them, which are all comprehended in the general name 'Ptntathlum\ 
 which is a Gr^^^ word,and fignifies jfi;^ exercifes; lumdy, cajin/g tie qucit, 
 running, leaping, throwing the dart, and 'xreftling. They had alfo par- 
 ticular places fet apart for the performance of each of thcfe excrcifcsj 
 which places were the Stadia, the Hippodromi and Circus for rtnmni^; 
 the Xyftus for wrejlling -, and the Theaters and Ainphitheatcrs for the 
 combats of the gladiators. Men and horfes indifferently run in ilie Sta- 
 dia: The Xyjius was a very large gallery, or fort of cloifter, in which the 
 Wrefllers engaged in the winter-time, or in bad weather : The Hippodro- 
 mus, as the word implies, was appointed for Horfe-races^ which might 
 here be feen through the whole courfe, without once lofing light of 
 them : Circus was a name given by the Romans to a place which was almofl: 
 circular, wherein they run chariot-races, round polls, which were there 
 fixed for them, and which the skjlful drivers could very artfully avoid, 
 as they drove round them : And the Ainjhithcatcrs ditfered from the 
 Theaters in this, that they were of an oval figure, and made as it were 
 two Theaters. 
 
 The wrejilers were naked when they engaged j and hence it is, that 
 both the places where they learned their exeicifes, and thofc where they 
 cn^^af^ed, were called Gymnafia. The word is Greek, and comes from a 
 word which fignifies naked, which has given the name of Gynnajium 
 to all the places where any bodily cxcrcifcs were taught, but cipecially 
 
 » Heb. JT. 33: 
 
 '■j^rejlling.
 
 4.70 An Introdudion to Book IfL 
 
 *o^Y eft ling. We fee in the firft book of Maccabees, that Antiochus Epu 
 f banes, who would have aboHfhed the cuftoms of the Jews, and made 
 them learn thofe of the Greeks, obliged them to teach their youth, who 
 were ftrong and lufly enough in body to fupport them, all the bodily 
 cxercifes. Accordingly the Jews obeyed Antiochus'% edicts, and learned 
 thcfe exercifcs. And as they were naked when they fought, and were 
 aihamed to appear circumcifcd, they took away the marks of circumci- 
 cifion. This is what the author of that book reproaches them with. 
 Tkey built a place of exercife, Gymnafium, at Jerufalem, according to 
 the cuftoms of the heathen, and made themfelves uncircumcifed; that is 
 effaced the marks of circumcifion, and forfook the hidy covenant^ and 
 joyned themfdves to the heathen, and were fold to do mifchief^. 
 
 It was fo common to the wreftlers to throw off their cloaths, that 
 in authors which fpeak of thefe exercifes, exuere fignifies tlie fame thin<» 
 as to engage in a combat. Tacitus^, when he relates the different opi- 
 nions of the Romans concerning Nero's eftablifhment of publick (ports 
 at Rome, in imitation of thofe of Greece, which were celebrated every 
 five years, makes fome of them complain, that treading under foot the 
 holy laws of their anceftors, they let in the vices of foreigners among 
 them, that Rome might be the receptacle of all forts of naftinefs and 
 corruption 5 that their youth, by little and little, gave themfelves up to 
 the idlenefs of the Greeks, and received their pleafures, exerctfs, and 
 jilthy amours, from the authority of both princes and fenate, who were 
 not content with tolerating thefe vices, but even commanded them--, that 
 the chief men in the ft ate had already mount-: d the Theater, under pre- 
 tence of fp taking verfes, and making ha^anguis -, and that nothing now 
 remained for them to do, but to throw off' their cloaths, and to take 
 up the ceftus, inftead of the buckler and the fword. The moft remarkable 
 part of which paffage is the laft words of it. They fhew what was an- 
 ciently the cuftom of thofe who t\x\\zi fought with their fift;, or wrcft- 
 led, or ran 5 and perhaps of all thofe who performed any of thefe exer- 
 cifes: To which cullom S. T aul 2\\.\x<i^s, when he fays. Let us lay afide 
 £vcry weighty and the fin which doth fo eafily befet us, and let us run 
 with patience, in the race that is fet before us^. S. Taul in this place 
 compares the chriftian life to the foot-races which were run in the Stadia, 
 
 ' I iMac. i. 14, 15. ^Lik 14. c. 10. 'Heb.xii. i. 
 
 The
 
 Chap. VII. the Holy Scriptures. a-j i 
 
 The Greek fignifies, Let us run the race that is ftt before us; that Ls 
 Let us run and figkt, let us ftr'tp our fehcs of every thmg that is hei 
 'vy about us, and may cncumbtr us, (as fin docs, ^jjhich fo ejfily befets 
 us,) as he that runs throws off his long robe, which mi-ht twift about 
 his legs, as he is running. And this may fcrve to explain t!-,at pafl'^-c in 
 S. Taul's firft Epijile to the Corinthians, where lie fays 
 
 Know ye not that they 'ujhich run m a race, run all, but one on^y 
 obtameth the prize ? So run, that ye may obtain . 
 
 We have already fcen that the Stadium (whieh is the term S. 'Paul 
 here makes ufc of) was a place in which men and horles ran. This 
 place was called a Stadium, becaufe, lay they, Krculs ran the length 
 of one of them, all at one breath, and x\\^n flopped. The word comes 
 from a Latin verb, which fignifies to flop. He who came firit to the 
 end, won the prize, or rather the crown which was piopofcd. The Crctk 
 calls it /g^x^flor, and the Vulgate calls it Bravtum-, and the context flicws 
 it is to be underftood of a crown. 
 
 And every man that flriveth for the maflery, or every wrcfllcr, is 
 temperate in all things^ i but neverthclefs, they do it only to obt.un a 
 corruptible crown, but we expect an incorruptible one. * 
 
 The term Agone, which S. Taul makes ufc of, Ihcws that what 
 he fays is to be underftood of the publick trials of ^kill, as the wrcft- 
 hng-matches, and the races. The wrefllen, and they who coiitcndcd for 
 the prize in running, kept themfclves under a certain conlhnt regimen, 
 preparing themfelves for the contcft by temperance, abftaining from plca- 
 fures, debauchery, wine, and women ; and praftifmg from their yourii, 
 the painful labours of thofc excrciies: As we learn Irom ihefc lines iii 
 Horace, 
 
 §lui ftudet opt at am ciirfn contingere met am ^ 
 Mult a ttdit fecit que pucr, fudavit 6" alfit, 
 Abfiinuit Venere & Baccho. 
 
 And Tertnllian teaches us the fame thing: They feparate the wrcft- 
 
 lers, fays he, from other men, in order to make them lead a more regular 
 
 life ; that they may not enervate themfelves by debauclery, but may re- 
 
 ferve their firength for the combat. They abflain from all fenfual plea- 
 
 fures, from very delicate meats, and from very esquifite drinks. They 
 
 ? ix. 24. ^ V. 25. 
 
 are
 
 A J 2 o^^ Introduction to Book III. 
 
 are forbidden many things, they fuffer torments and fatigues. And our 
 apoftlc in this place alludes to thcle painful exercifes, particularly to the 
 cruel combats of the Cefltts, which was a great thong of leather armed 
 with lead, which the ancient Athleta made ufe of, when they fought 
 with their fifts in the publick fports. 
 
 / therefore fo run, not as uncertainly 5 fo fight /, not as one that 
 beateth the air^. 
 
 The beginning of this verfe relates to the races. There was a boun- 
 dary fet up at the end of the courfe, and they who would win the prize, 
 ran by it, without rambling to any diftance from it 5 fo that they did not 
 run uncertainly J I fo run, not as uncertainly, fays S. Taul. There is 
 an end which I propofe to my felf in running, and I have that alone 
 always in my view, referring all my adlions to God. The latter part of 
 the verfe alludes to their boxings. So fight 1, not as one that beateth 
 the airy as they might do who were not skilful enough in that way of 
 fighting, or who were exercifing themfclves in order to the fight. 
 
 For^I keep under my body, and bring it into fubje^iion, lefi that by 
 any means iiuhen 1 have preached unto others, I my felf fhould be a cafl- 
 
 away^. 
 
 In xkizCeJius fights, they beat down their adverfaries under their feet. 
 And when S. Taul fays, he had brought into fubje^ion, and gives us to 
 underftand that he had an enemy to fubdue, he declares that this enemy 
 was his own flefh, which revolted againft the fpirir. He fays therefore, 
 / keep under my body 5 The Greek term fignifies To beat to death '-'. 
 
 The fame apoftle had the publick races alfo in view, when writing to 
 the Thilippiajis, he exprelfes his carneft defire of one day partaking of 
 the refurredion of Jesus Christ, after having partaken of his fuffer- 
 ings, and become conformable to his death. If by any means, fays he, 
 / mif^ht attain to the refurreBion of the dead^. For this reafon he 
 lutfcred all things, that he might attain to the end propofe d to him, which 
 was the refurrcdion of the dead. 
 
 Rot as though I had already attained, what I hope for, or were al- 
 ready perfect -, but 1 follow after ^, I purfue my courfe, // that I may ap- 
 prehend that for 'which alfo I am apprehended of ]esvs Christ. 
 
 8 K 26. ^ V' 27- * Or rather to make black and blue, vjhich are the marks of 
 
 §ne 'who is beaten and fuhdued. ? iii, 1 1. ' K 12. 
 
 Which
 
 Chap. VII. the Holy Scriptures. 4.7 3 
 
 Which is as if he had faid -, It is not that I am ahead/ got to ihc eiui, 
 to receive the cro\vn,<?r that I a-m already perfect -, /.d'. or that 1 am already 
 arrived at the end of my courfc : But 1 continue it, 1 neither (lop, nor 
 tire, that I may be able at iall to receive the reward -, that I may be able 
 to arrive at Jesus Christ, whom 1 Ihall receive as my croiLiu or ra- 
 ther, who will receive me himfelf, after having called me to the race, and 
 commanded me to difpute the prize. 
 
 Brethren, I count not my felf to have apprehended; but tl.is one thsr:^ 
 I do J forgetting thofe things which are behind, and reaching forth to thofe 
 things which are before^, 
 
 S. Taul here continues the fame allufion. When tlicy who mn arc 
 advanced in the courfe, they do not amufe thcmfelves with looking behind 
 them, to fee how far they are got in the wayj they think of nothing 
 but getting over the remaining part of it. This is the only thing ihcir 
 minds are intent uponj and in order to thhs they exert their uimoll 
 ftrcngth. 
 
 / prefs towards the mark, for the prize of the high- calling of God m 
 Jesus Christ ^ 
 
 The crown S. y^?/// cxpcclcd as the reward of his running, was J i: s u s 
 Christ himfelf. 
 
 And thus in other places he often had thole contefts in \ iew, wherein 
 a reward was propofed to him who fhould firft come to a fixed place. 
 He again alludes to them, when he fays to Timothy, I have fought a 
 good fight y I have finifhed my cotirfe, 1 have kept the faith-, henci forth 
 there is laid up for me^ I have now nothing to do but to expect the C'onn 
 of right eoitftiefsy which the Lord the righteous judge fiall give nw at that 
 great day'^. That is to fay, at that day, which will be the lart of my hfc, 
 and the end of my race. There were judges appointed lor thefc exer 
 cifes, whofe bufinefs it was to determine to whom the prize belonged^. 
 
 »F, 13. "^ K 14. ^ 2 Tim. iv. 7, 8. ^ F.n parUut des Atbletet, il ejl 
 
 bo7i de rernar^iicr, quih a'voicnt contmne dc f voter (fhuik tout Ic corps, hrrfque its ctoier.t frejii ini- 
 trer dam la lice, c^ de faire preuves de leur force. Nous vojons aujjt que lorj'que les (hrctitm fmit 
 prefis de j/iourir, parce qu'aluvi ih 07tt dcs combats plus rudes, a fouteinr cor.tre le demov, Dieu a voulu 
 que les pTctres les oigvijferit d-j Tbuik ^acrec pour leur domier, uu nouvel ac<roi'etncfit dt forct Cptrr.ktllt 
 duns cc moment terrible 
 
 P p p A \ I)
 
 4-74 -^^ Introdudlion to Book IlL 
 
 And as the life of man is a perpetual warfare, S. Vaul confidcrs him- 
 felf, in the Epiftle iothe Thiltppians^ as 2i fighter too. And I entreat 
 thee alfo true yoke fellow^ ajfift thofe 'oohich have laboured '•joith me^ in 
 the eftablidimcnt of the GofpeL The Greek word fignifies, IFho have 
 f aught vi'ith me^. 
 
 The fame apoftle does likewife fomctimes allude to the ancient mi- 
 litary difcipline j the principal laws of which, as related by Flavins Ve- 
 getiiis, when he is fpeaking of the Roman ioldiers, are thefe : They nei- 
 ther gave themfelves up to any pleafures, or to any too great delicacies. 
 Jf f-jveat incommoded them^ they ijuafioed themfelves in the Tiber. The 
 fame ptrfon vuas equally fit either for cultivating layid, or commanding 
 armies. JVe fee one inftance of it in Quintius Cincinnatus, ijiho was 
 offered the di&atorfijip whilft he was holding the plough. And it was 
 therefore the country -men that were to fupply the deficiencies of the army. 
 The lefs a man has tafted of the pleafures of life^ the lefs is he terri- 
 fied at the approach of death. For, it is in allufion to thefe laws of 
 military difcipline, that he fays, that he who has once given himfelf to 
 Jesus Christ, ought to be difentangled from all the affairs of the 
 world. He writes to Timothy thus, Thou therefore endure hardfhip as 
 a good foldier of Jesvs Christ. No man that warreth^ entangleth 
 himftlf with the affairs of this life, that he may pleafe him who hath 
 chofen him to be a foldier'^. To this the Roman foldiers were obliged, 
 as we learn, from the fame Flavins Vegetim^. When the foldiers were 
 once enrolled^ there was no other fervice required of them, nor were they 
 troubled with any particular bufinefs. This is the law which the empcrour 
 Leo confirmed : The foldiers whom the ft ate fupports and maintains^ 
 ought not to employ themfelves in any affairs but thofe of the ftate. 
 They ought not to be employed, eithtr in cultivating lands ^ or in keep- 
 ing fheepy or in any merchandize ; but ought to be wholly taken up with 
 the bufinefs in which they are engaged. And Grotius proves that the 
 Ibldicrs were not permitted fo much as to marry, and have children : He 
 quotes very clear tcfiimonies of both Greek and Latin authors, in proof 
 of it. 
 
 The pay which was given the foldiers for their maintenance, was 
 called in Latin, Stipendium, It confined partly in money, and partly 
 
 *iv. 3. ^2 Tim. ii. 3, 4. 5 Lib. 2. c. 19. 
 
 in
 
 Chap. VIII. the Holy Scriptures. 
 
 in the common necefTarics of life. And from hence it is, that the fame 
 name has been given to the maintenance of the miniftcrs of the altar^ 
 who fight under the banners of J e s u s C h r i s t. No one, fjvs the apo- 
 ftle, goeth a '■warfare at his osjn charge s\ The publick is oblmcd to 
 fupply iiis neceffities. And this is the prcfcnt condition of thc^ mini- 
 ftcrs of Jesus Christ. A prince is obliged to pay ihofc vho fioht 
 under him; and this made S. Taut fay, that they who arc the ilavcs'^of 
 fin, receive the/^r, or wages of it. But what wages' The "^ages of Jin, 
 fays he, is death^, 
 
 » I Cor. ix. 7. ''Rom. vi. 23. 
 
 475 
 
 C H A P. Vlll. 
 
 /In explanation of feveral names ^ tie biuakchie of ivhofe 
 etymologies ts neceffayy^ in otder to utiderlland the Sci ip tares. 
 
 THUS have I endeavoured to omit nothing in i\\\s Introdufltou^ 
 which could render the ftudy of the fjcrcd books plain and cafy. 
 I have coUcifled every thing that I thought could be of any ufe in order 
 to the underftanding of it ; and I am of opinion, that an attentive and 
 laborious reader will, with the alliftance of this work, find few things that 
 will detain him, provided he reads the Scriptures in a language he u:> 
 dcrftands. It were to be wifhed indeed, that e\cry one had Ibme know- 
 ledge of xhcHebre'-JiJ tongue, before he undertook the lludy of the Old 
 Teffament. And thus we have feen Ibme pious peKons make it a duty 
 of religion, to lludy the language in which God was p'.eafcd to comcrlc 
 with the ancient patriarchs ; and they have added to this the lludy of the Gnck 
 ton^^ue alfo, which is the language of all the authors of the XrjjTcJfa 
 ment, except S. Matthe-ji\ But the Latm tongue, into which tranflati- 
 ons have been made of all the books of the Bible, is at the lame time 
 both the moft common, and the moft eafv ; and the relation it bears to the 
 French, makes it eafy for the /'ir^^/r/' reader to undcrllnnd all its idioir.v, 
 when he reads the holy Scriptures in the Vrnich tongue. 
 
 p p p 2 A NM>
 
 Aj6 An Introduclion to Book III. 
 
 And aS then it is no part of my dcfign to give the reader here either 
 Grammars or dictionaries of the Hebrew, Greek and Latin tongues, 
 there fccms to remain nothing more for me to fay concerning thefe three 
 languages, which were in fome fort fanctificd by the infcription of the 
 crofsof Jfsus Christ. But neverthelcfs, it muft be confidered, that 
 we find fome words in the facred books which are borrowed from 
 the original languages, and are not tranflatedj and that we find pro- 
 per names in them, which %nify nothing in other languages, but are 
 very fignificative in that from whence they were taken. What, for 
 inflancc, would a Frenchman^ [or an Englifiman] underftand by the 
 word Michael, if he heard it? He would difcovcr nothing in it 
 but the found of thofe three fyllables. But in the Hebre-ju language, 
 this name alone fignifics fever al words. It is the name of that coura- 
 gious angel who oppofcd the pride of the rebellious angels, who would 
 have been like the moft High, and flopped them with thefe words. Who 
 is like unto God? which is the fignihcation of the word Michael in 
 the Hebrew tongue. The greateft part of the Latin and French pro- 
 per names have no fignification, they were given by chance. But that is 
 not the cafe of the Greek and Hebrew names ; they are all fignificative, 
 and are very ufeful in fliewing the charader of the perfons or things to 
 which they are given, as we have juft now obferved of the name Michael. 
 
 S. Jerome in the Treface to his book of the Hebrew names, teaches us 
 to obferve, that when we fee names which begin with the letter A, which 
 the Hebrews call A L E P H, we are not therefore to conclude that thefe 
 words can only begin with that letter-, for as they often begin with 
 A IN, they fometimes begin with HE, and fome times with HETH; 
 and thefe letters change both the names, and their afpirations. For 
 inflance, the name.ABEL, when it begins with an ALEPH, fignifies 
 mourning, oi forrow , but when it begins with HE, it fignifies ^vanity. 
 Thus AMOS, when the firfl letter is ALEPH, fignifies //r^z?^i but 
 when it is A IN, it fignifies charging, &c. To which we may add, that 
 the greatefl part ot the Hebrew letters are differently pronounced. The 
 letter A IN is fometimes pronounced as an a, fometimes as an o, and 
 fometimes zs gna, and in fome Greek and //«?/« names, as e. The fame 
 thing mufl be faid of HETH, which others call CHETH; and from 
 hence it is that interpreters do not all read the Hebrew names in the 
 
 fame
 
 Chap. VIIL the Holy Scriptures. 
 
 fame manner. In the Fulgate we readlSAIAS, [in xh^Eugh/h, ISA I 
 AH,] and others write it JESCHAljA: Inlkad of EZECHlAs' 
 tmt^itEngltJh, HEZEKIAH] others>ut CHI Z CHI J A, and inlkad 
 of J E RU S A LE M, is fomctimes read J E R U S C H A L A I M A, a-c. 
 
 Besides, there arc feveral Hebrciu letters which arc very dittl'rcnt in 
 themfelves, though by their pronunciation they appear to us to' be the fame, 
 and we therefore exprefs them by the fame character. For inaance,w c cxprcis 
 the CAPH, the COPH, and fomctimes the CHETH, by the letter rj 
 GIMEL, orGHIMEL, andAIN, orGNAiN, by the letter ^; our 
 s fcrvcs to exprefs three Hebre-^ letters, SAMECH, TSADE, and 
 SCHIN, or SIN 5 and the names which we begin with a /, may be- 
 gin with aTHETH, oraTHAU. 1 thought it proper to make theic 
 remarks, that the different manner in which interpreters render ilic IJmc 
 words, may not confound the reader, who knows nothing at all of the 
 Hebreiso language. 
 
 I Shall at prefent enquire only into the etymologies of fome of thoic 
 Greek and Hebrew names which are moft frequently found in the Scripture, 
 and which may ferve for a rule to find out the relf Ojie name is lome- 
 times compounded of two or more names, among which it was ufual to 
 infert one of the names of God. \Vc have obferved, that there are ten 
 names applied to God in Scripture, but they were not all inferred in other 
 names, in the fame manner. J AH is a dimmutive of the inetfable name 
 JEHOVAH, which was added to feveral names, as in ISAIAS, or 
 JESCHAIJA, that is, tke falvationof ] h,V{, oi the fahation of the 
 Lord. The name E L was that which they moll frequently compounded 
 other names of, as in MICHAEL, which fignifies, Jl'i.o is like unto 
 God? GABRIEL, the ftrength of God, &c. A D ON A I is aUo one 
 of the names of God, whence comes AD O N I J A H, the Lord rctgneth. 
 But they had alfo other names beiides thofe of God, which they aJded 
 to their common names, and they were chiefly thelc. A B, father ; whence 
 comes ABRAiM, an exalted father, h^\LKWKVi^ a father of mam 
 nations. ABDA, fervant 3 whence comes ABDM S, [or as we read it 
 mEvglilh, OBADIAH] the frvavt of the Lord. BEN and BAR 
 fignify j^w ; and hence come BEN A 1 AH. i.e. the fim of the Lord 
 and B A RJ O NA. /. e. the fon of the dove. B E 1 H ^ hcvf, and C A R.' 
 TATH a town, arc added to names of places; as in BETHAX'EX, 
 
 477
 
 z).78 jin Introdudion to Book IIL 
 
 that IS, A hotife of miquHy, Ac, ISCH %mfics a man-, and hence 
 comes ISCARIOTES. /. e. A man of the village of CARIOT. 
 From ME LECH a king comes ABl ME LECH, that is, the fatter - 
 king. Ftom NATHAN ^^/7i^,NATHANAEL,that is.The gift of God,&cc. 
 
 These inftances are enough to fhew how the Jews compounded theit 
 names. I now proceed to give fome account, in an alphabetical order, of 
 the etymologies of the principal names that are found in Scripture j that 
 is, of thofe, the knowledge of which is of mod ufc, in order to a peifeft 
 underftanding of the Scriptures. 
 
 A B fignifies father. A BIAH, father of the Lord, <Scc. 
 
 ABEL with an A L E P H at the beginning of it fignifies grief un- 
 eafmcfs'^ with an HE, it ftgnifies vanity. The name of ABEL, the 
 fon of ADAM, begins with an H E. 
 
 ABESSALON^ fignifies the father of peace. 
 
 A B R A M, A father very highly exalted, ABRAHAM, A father 
 of a great people. It is evident, that there was great reafon for giving 
 thefe names to this patriarch. Before he was called by God, he may be 
 truly faid to have been a father very highly exalted, or z great many and 
 when in obedience to the commands of God, he left his own country to 
 come into the land of Canaan, he deferved to be called The father of 
 a great people. 
 
 ABADDON, is the name which is given in Scripture to the de- 
 ftroying angel '\ It comes from ^.wHebre'u; verb which fignifies to ruin, or 
 to defiroj, which is the fignihcation of the Greek word Apollyon, which is 
 ufed in that place. 
 
 ACH and ACHAH Iignify brother, which were added to many othet 
 names : A C H A B, that is, the brother of the father ; A C H I A, the 
 brother of the Lord 5 ACHIMELECH, my brother the king, &c. 
 
 ADAM, or red. The firft man was fo called, becaufe he was made 
 of a reddifli earth. 
 
 A D O N I B E Z E C H, the thunderbolt of the Lord. 
 
 AM with an ALEVH, faithful ^ with an A IN, a people-, whence 
 AMMINADAB, a willing people -, and A M M O N, his people. 
 
 AMOS, overcharged, born down. ANNA, gracious, merciful. 
 
 ANNAS fignifies almoft the fame thing 5 but when the firft letter is 
 
 * JE:»^. Abfalom. ''Rev. ix. 11. 
 
 AIN,
 
 Chap. Vlll. the Holy Scriptures, . ^p 
 
 A I N, it Signifies, '•^'ho anf-^ers, or vjho affli&s. Thus A K I A is the 
 anf-juer, or the ajfli5fwn of the Lord. 
 
 ARIEL is tiie Kebre'-ju name for the altar, When it is written wirh 
 an A L E P H, it fignifies the lion of God. The fire which was burnt 
 upon the altar, devoured the vidims which were otlcrcd upon it. Wlicn 
 it begins with an H E, it fignirtcs the mountain of the Lord. 
 
 ARMAGEDDON is a name ufed in the Revelations'', whofc 
 fignification is not very well known. It may come from All, wliich 
 fignifies a mountain, and C H E K E M A, which fignifies dtjlruciton. As 
 if it was faid, the mountain of dejlrticiton. 
 
 A Z ARIAS, or A Z ARIA H, fignifies the help of the Lord. 
 
 B A AL, B E E L, or B E LU S, is the name of an idol; it fignifies 
 mafter, or lord. To it were added different names, to dillinguilli the 
 different idols. B A A L - G A D, /. e. the idol of fortune ; B A A L- 
 H A M O N, /. e. the idol of the people ; B A A L I, my idol -, B A A L- 
 MEON, the idol of fin-, BEELZEBUB, the idol of flies, &:c. 
 
 BALA fignifies ancient j whence comes B A L A A M, r/^f old-age of the 
 people. Hence alfo comes BAL, which is the name of an idol, and 
 fignifies nothnig. The Scripture often gives this name to idols. Tiic 
 "Word BE LI in Hebrevu fignifies '-Jiithout, and comes very near to 
 BALAH. BELIAL fignifies impious, ungo'cerned. 
 
 BEN, BAR, and BO AN, fignify Son. BENAIAS, or B E- 
 N A I A H, is the fon of the Lord -, BENJAMIN fignifies the foil 
 of the right hand; BARNABAS, the fon of the prophet ; D A R- 
 T H O L O M E U S, a fon who keeps back the waters ; B O A N E R- 
 G E S, a fon of thundery &c. 
 
 BARUCH fignifies blejfed-^ of which feveral names are formed: 
 As BARACHIAS and BARACHEL, who hiejjcth the Lord. 
 B E R E C H in Hebrew fignifies to blefs. BEER is a well., or foun- 
 tain 5 B E E R-E L I M, the well of the rams, or of the Jlrong, B E R- 
 SABEE, or BEERSHEB A, the well of the oath. 
 
 BATH, a daughter: Hence BATH-SEBA, or BATH-SHEBA, 
 the daughter of the oath; which is the name of L'rijah\ wife, whoni 
 the Vulgate calls BETHSABEE, 
 
 * xvi. 16. 
 
 BETH,
 
 4.8 o An Introdu6lion to Book III. 
 
 BETH, a houfe, is a name which was joyncd to fcveral names of 
 places: AsBETHABARA, the honfe of the pajfage -, that is, the 
 place where they forded the river Jordan. BET H-E L, the houfe of 
 God. BET H-D AGON, the houfe of 'wheat. BET H-L E H E N, or 
 BETHLEHEM, the houfe of bread. BETH-SAMES, or BETH- 
 SHE M E S H,. /^^ houje of the furiy &c. 
 
 CADEM, orKEDEM, {[^m'acs the Eaft i CADUMIM, or KE- 
 DEMIiM, the ancient, or the Eaflern people. 
 
 CARIATH, or KIRIATH, a town. CARIATHARIM, or 
 KIRIATH-ARIM, '\% the town of towns. CARI ATH-J ARIM, 
 or KIRIATH-JEARIM, the town of the for efts. 
 
 CEPHAS is a firiack name, and fignifies a ftone. 
 
 DAN fignifies he who judgethy or judgment j DANIEL, God who 
 judgethy or the judgmmt of God. 
 
 DAVID fignifies beloved. 
 
 DIB ON fignifies abundant-, DIBON-GAD, the abundance of a 
 
 happy fin. 
 
 EDOM, red. Hence the Edomites, or Idumeans, have their name. 
 
 E L G A N A , a jealous God. 
 
 ELIEZER, the help of God. Sometimes EL, the name of God;, 
 was joyned to other names of God, as in EL IAS. 
 
 ELIZABETH, the God of the oath. 
 
 E L 1 S E U S, the fahatton of God, or God who faves. 
 
 EMMANUEL, God with us. 
 
 E N, or H E N, ^ fountain. E N-G A D D I, the fountain of the goat. 
 EN-DOR, the fountain of the habitation. EN-GANNIM, the foun- 
 tain of gardens, 
 
 ESAI AS, or ISAIAH, the f ah at ion of the Lord. 
 
 E S A U, "c^;^^ labour eth. E S D R A S, or E Z R A, "u^/^^ ajjifteth. 
 
 ESTHER, who is concealed. 
 
 EZECHIAS, or HEZEKIAH, the ftrength of the Lord. 
 
 GAB A, a little hill. This name is joyned to feveral names of places. 
 
 GABRIEL, the man of God, or the ftrength of God. 
 
 GAMALIEL, the reward of God, 
 
 GETH, when it comes from GATH, fignifies a prefs -, and 
 when it comes from GHE, it fignifies a valley. Thus GETH- 
 ^ REMMON,
 
 Chap. VIIL the Holy Scriptures. ^Sr 
 
 R E M M O N, the pomegranate-prefs j G E T H-S E M A X E, the valley 
 
 of oyl. 
 
 WK^K^, gracious, piom, mercifii!. ANIAS, the grace, or the 
 mercy of the Lord. 
 
 HEBREW, a ftranger, one ^juho has pjjjcd o-ver. This name, as 
 has been faid, comes from the verb AVAR, to pafs ovtr. It was i;i- 
 ven to K^'ibraham, and his dcfcendants, bccaule they puffed over t'lic 
 Euphrates, and fevcral countries, in order to come mto the land ot Ca^ 
 naaii. 
 
 J AD, the hand. J AD A, to prat fe. From thefe two words comes 
 J E D D O, his hand, or praife ye ,• and from thence comes J U D .E U S, 
 a Jew 5 that is to fay, one who prafes. 
 
 JERUSALEM, the nj'tfion of peace. 
 
 JESUS, Saviour, This word is alfo pronounced ]ESUE, or 
 JOSHUA, m Hebrew JEHOSHUA. 
 
 J E T H R O, excellent, J O A C H I N, the preparation of the Lord. 
 
 JOACHIM, the refurreBion of the Lord. JOB, afflicled. 
 
 JOANNES, or JOHN, the grace, oi favour of God, 
 
 JORDAN. Jordan. This word is compounded of J OR, which 
 fignifics a river, and DAN, which is the name of the place where 
 this liver rifes. So that it fignifies, the river of 'Dan. 
 
 JOSAPHATH, or JEHOSAPHAT, the Lord judgeth. 
 
 JOSEPH, augmentation, or increafe. 
 
 JO SUE, or JOSHUA, Lord, Saviour. 
 
 ISAAC, laughter. Abraham and Sarah's fon had this name. 
 
 IS MA EL, or ISHMAEL, the Lord heareth. 
 
 ISRAEL, who prevails againft God. Jacob received this name liom 
 God, when he wreftled with the angel. 
 
 LAZARUS, the help of God. L I B A N U S, white. 
 
 MARIA, very bitter, or a fea of bitterncfs. 
 
 MATTHAT, a gift. MATTHANIAS, the gift of God. 
 M A T T H E V\^ who vs given. 
 
 ME LECH, a king, MELCHI S EDECH, the king of jujhce. 
 M'ELCHIA.S, Lord, ki?7g. MELCHIEL, God ?ny kiug, MEL- 
 GHON, their king. MOLOCH, reigning. 
 
 Q^q q MES-
 
 4-82 An Introduclion to Book III. 
 
 MESSIAH, anointed, in Greek, Chrift. 
 
 NATHANAEL, the gift of God. ^ KZ KK^k^, feparated. 
 
 OBED, or EBED, /2tt;^;/^ OBADIAS, the ft rv ant of the Lord, 
 OB ED-ED ON, or O BED-ED OM, the fervant oj man. 
 
 OCHOSIAS, or AHAZIAH, the pojfeffwn of the Lord, 
 
 P H A R E S, divifion, fcparation. PHARISEE, feparated. 
 
 R A B, great. RABBI, majier, do6ior. 
 
 RAM, exalted, mafculinej RAMA, exalted, feminine: Whence 
 comes RAMATHA, the name of a town in Syria^ upon mount 
 Ephraim. 
 
 R A P H A, phyfick. RAPHAEL, the phyfick of God. 
 
 SALEM, peace, oi p er fief ion. SALOMON, or SOLOxMON, 
 peaceable, or perfe^. 
 
 SAMUEL, izho is efiablijhed by God. SARA, lady, princefs. 
 
 S A R A I, my lady. SATAN, adverfary, 
 
 SAL^L, ''Ji'hich is demanded, or 'which is lent. 
 
 SEDECIx\S, or ZEDECHIAH, the jiiftice of the Lord. 
 
 SEMEI, orSHIMEI, isoho hears. SEMEIAS, or SHEMAIAH, 
 "who heareth the Lord. 
 
 SIMON, who obeys. 
 
 THOMAS, a twin. D I D Y M U S in Greek fignifies the fame thing. 
 
 T O B, good. TOBIAS, a good mafter. 
 
 URIAS, or URIAH, the fire of the Lord. 
 
 ZACHARIAS, or ZECHARIAH, the memory of the Lord. 
 
 I D o not defign to give here an explanation of all the proper names 
 that are to be met with in the Bible ; my intent is only to give the reader 
 a general idea of them j and if I may fo fpeak, to open the way for thofc 
 who are inclined to fearch farther. There is, indeed, at the end of all the 
 Vtdgate^^\z%, an explanation of the il/^^r^'te', Chaldee, and Gr^^^ names 5 
 but it is very difficult to find out the true fignification of them without 
 feeing them written in their original tongues; Becaufe there are, as I 
 have faid, feveral Hebrew letters, which though they differ both in figure 
 and pronunciation, yet cannot be rendered in the Latin tongue, or 
 ours, but by the fame letter. There are alfo, for the fame reafbn, fe- 
 veral Hebrew names, which though of a very different iignification, yet 
 cannot be exprclled in our language but by the fame word. And in order 
 
 there-
 
 Chap. VIII. the Holy Scriptures^ / 8 ^ 
 
 therefore to difcoycr the origin of thefc words, it is nccelLry tlut wc have 
 fome little knowledge of the Heire'JD tongue. The TroUgornfva to the 
 tylntwerp Tohglott may aftcrwaids be confultcd j whcic you will tind a 
 catalogue of all the proper names written in their original languages i tb.c 
 Hcbrevj ones in Hebreiv, and the Greek ones m (Jreek. The Heirr^ 
 names are alfo there written in Greek, becaufe the author ot the I'tdzdic 
 follows the LXX. in their manner of exprefling the Hebrczj names. 1 i\i^ 
 catalogue is perfed, nothing can be defired to be more fo. 
 
 To this I fhall here add the explication of fome //^Z'rr.j words which 
 were ufually made ufe of in the affairs of religion, and whieh the inter- 
 preters not having tranllated, are often found m the Latni Scriptures '. 
 
 AMEN is a mark of affirmation. This word eomes from A M A X, 
 which fignifies /^^ be faithful. Jesus Christ often ui'ed this word, 
 and even repeated it, to fignify a kind of oath. It lignifics ajfundly, or tn 
 truth. And it is in this fcnfe that S. Taiil underftood it, when he faiJ 
 that the promifes of God were Nat and Amtn^. Tiiefe two words, one 
 of which is Greek, and the other Hebrrjjy fignify the fame thing; and 
 the Latin interpreter has rendered them by the verb efl. And the LXX. 
 often tranllate the word AMEN by this verb and Genoito\ tlut is to fay 
 in Latin, Fiat, oi fo be it : Which fhcws that the word AMEN, is a 
 mark of confcnt and defirc. 
 
 ALLELUIA, or HALLELUJAH, is a word we often meet with 
 in the Tfalms, and the Vulgate has preferved it : It fignifies/r^?//^ v. tU 
 Lord, 
 
 The CHERUBIMS were figures compounded of thofe of fcvcrai 
 animals, which no body now knows how to defcribe. Godeommankd 
 Mofes to put foiiic of them over t\\z propitiatory, or cover of the art: of 
 the covinayit, as if this ark had been a chariot , which they call in Hebrew: 
 RACH ABS adding to it the letter Caph^ which is called The 'Parttclt 
 of refemblances : So that the word C H E R L' B I M i^gnifies as a chariot. 
 Ezekieh^ fays, that the figures of the Chertibims were compounded of four 
 other figures. And the grcateft part of the interpreters give them ciiildrcn<; 
 faces, and think they took their names from thence. For, R U B, or 
 RAVI A, in the C7W^^<? language, with the letter C: A P H, which, 
 as 1 have laid, is the mark of refcmblance, ilgnifies as childrai. But the 
 
 *;. e The Vulgate. ' z Cor. i. 20. ■ Or r.ithcr KECl IL' B * v. «• 
 
 Qj\ q 2 Sen-
 
 484- c/^^ Introdudlion to Book III. 
 
 Scripture alfo gives the name of Cherubims- to the angels whom God ap- 
 pointed to guard paradile after i^dam had been driven out of it. God, 
 fays the Scripture, having drove out the man y placed at the Eaft of the gar- 
 den of Eden Cherubims and a fafning fuvord zijhkh turned every way, to 
 keep the inay of the trie of life^, 
 
 GEHENNA is a word compounded of GHE, wliich fignifies a val- 
 ley ^ and HEN NO N, which is the proper name of a man, and hasfincc 
 been given to a valley near the city of Jerufalemy in which the idol Mo. 
 loch was worfhipped, in honour of whom the Jews were barbarous enough 
 to burn their own children alive. Which cruelty is the reafon why this 
 name has fmce been ufed to iignify the place which is appointed for the 
 eternal punilliment of the reprobates j and alfo to fignify the torments they 
 fuiier with the devil and his rebellious angels. 
 
 H O S A N N A, in Hebrew H O S I A N N A, is a word which fignifies 
 O God fave us, or help us. The Jews often repeated it on their days of 
 rejoycing, and in then" wiilies for the profperity of fome perfons of di- 
 fiinclion, as for that of a new king. We find it in the 118th Tfalniy 
 ( i;. 2 5 .} and they to this day repeat it on their/c'^ of tabernacles. They 
 alfo give the name of Hofanna to the branch which they carry in their 
 hands on this day. On this feflival they celebrate their expectation of the 
 deliverance of Ifrad by the Meffiah i and therefore looking on Jesus 
 Christ as the Meffiah, when he entered triumphantly into Jerufalem, 
 they received him with branches in their hands,and crying HOSANNA^. 
 
 MESSIAH comes from the Hebrew xM A S C H A C H, which %ni- 
 fics to anoint. It is the name which the Jews themfelves give to him 
 whom their kings and priefts typified by their anointings. They now add 
 to this name that of M E L E C H, and pronounce it MELEECH HA- 
 M A S H 1 A C H j that is, King Meffiah ; or, Meffiah the king. They alfo call 
 him CHRIST, from a Greek verb which fignifics to anoint. Our Lord 
 Jesus Christ who was born of the virgin Alary y has fuificiently fhewn 
 both by his difcourfes and adions, that he was the Meffiah, which God 
 promifed to mankind. 
 
 PASSOVER, or rather PASCHA, comes from PASACH, 
 which fignifies to pafs over. Theod:tion and fcveral other interpreters 
 have rendered the Hebrew word PASACH, by that of '^oidxh and the 
 
 »Gen. iii. 24. '^Matth. xxi. 9 
 
 Vulgate
 
 Chap. VIIT. the Holy Scriptures. 4.85 
 
 Vulgate does alfo fometimcs make ufe of the word Thafe"" : But the Syrians 
 and Chaldeans add an A L E P H, and tranllatc it P I S C H A, or P A S C H A ; 
 in which the LXX. have follo\^cd them, becaufe this was the language ot 
 the Jews when they returned from the captivity of Bah Ion. P A^SCH A 
 in Hdreiz) is the fame thing z^ paffage, ox pajjing over. The Jews cele- 
 brate in this feftival the memory ot the deflroying angel's /^tf///;/^ cner them, 
 when he paffed through Egypt, and killed the firft-born of x\\c Eg)pttans, 
 but fpared the houles of the Ifraelttes, whofe doors were Haincd with ilx 
 blood of the lambs, which God had commanded them to kill, and which 
 for that reafon were called the paffover. 
 
 RACA is a Syriack word, and comes from RE C\\, which li.;ni- 
 fies empty. It is a term of reproach, and is as much as to fny, A ffun has 
 neither lait nor judgment. 
 
 S A B A O T H, or T S E B A O T H, (ignifies of armies, and comes from 
 the verb T S A B A, to fight. The word T S A B A alfo fignities an aj]\. m- 
 bly of people.^ or an army i which is therefore metaphorically npplicd to the 
 ftars, which are as it were the imlitia of heaven^ and are dravvn up in a 
 wonderful order. 
 
 SABBATON comes from SAB ATH /^ reft, or not to :zork. 
 
 SERAPHIM is a word which fignities a thing that is on fire* 
 Ifaiah^ makes ufe of it to exprefs thofc angels by, who brought and laid 
 a coal of fire upon his lips. And it is either for this reafon they are called 
 SERAPHIM, or becaufe of their appearance, which was bright, and 
 like fire ^. 
 
 TE RAP HIM were idols and images which they worOiippcd, and were 
 the ©// \Penates of the ancients^, which were appointed to watch over 
 the houfe. The learned think they were human figures to whicii tiiey paid 
 a religious worfliip, and which were therefore forbidden to be made. 
 
 What now remains is to give fome account of the Greek names alfo, 
 which though fomctimes made ule of in the Latin tranllaiion, can >tt be 
 applied to no fenfe, unlefs we know fomething of the Greek tongue. Which 
 is a very copious language, and has this in common with the Hebrei^', that 
 its names are not empty founds, which only flgnify the things they are the 
 figns of, becaufe ufe has fo applied them, as it happens in other languages. 
 
 ^Exod. xii. II. I'vi. 2. ^5cr/>. 411. AVf f;. -* 7*;/ ;; Ptrc Monr- 
 
 fauconV opmon of them. See L'Antiquitc Expliqucc. To. 4. Lr. 4 CL>p. 2. 
 
 A per-
 
 A^(S An Introdu6Hon to Book III, 
 
 A pcrfoii who undeiflands Greek, eafily difcovcrs the rcafon why certain 
 names are made ufe of rather to fignify one thing thim anothcf. And as 
 then it becomes us not to Ipeak, hear, or read any word, whofe pronun- 
 ciation does not at the fame time give a clear and diftind idea of the thing 
 it would exprefs 5 I come now to explain the Greek words which the Latin 
 interpreters of Scripture have not thought fit to turn into Latin, though it 
 would fometimes have been more convenient to have done it, as in the 
 following; paflage of Ezekiel^. ^yind thou [halt prepare a meat offering 
 for it every morning, the fixth part of an ephah of fine four^ ayid the 
 third part of an hin of oyl, to temper ^Ji'ith the fine flour -, a meat -of er- 
 inrr continually by a perpetual ordinance unto the Lord. In the Vulgate it 
 is, faciet facrificiumfuper eo cat a mane mane. The word Cat a is a Greek 
 prepofition which ought to have been rendered in Latin, fectmdum. It is 
 here commanded to otfer facrifice every morning in the morning; that is, 
 every day in the morning, or every morning. Av\<\ xhtwoxd facrificium^ 
 which the Vulgate ufes, is alfo equivocal. It is ufually taken for the offer- 
 tnrr up of a vtBim in facrifice. But in the Hebrevj you have here the word 
 MINACHA, which is a clearer term, and fignifies, as I have already 
 faid, an offering of fine flour mixed with oyl. 
 
 The Greek words which are unexplained in the iLatin'] Bible, are, ac- 
 cording to their alphabetical order, as follows. 
 
 ABYSSUS, an abyfs, is compounded of a word which fignifics 
 the bottom, and what is called the privative a-, and it is as much 
 as to fay, bottomlefs. An ABYSS ftgnifies a^w//?^, lake, or other col- 
 kdion of waters which is of an immenfe depth ; and in this fenfe thofe 
 Tews undcrftood it who tranilated the holy Scriptures into Greek. 
 
 ANATHEMA comes from a verb which fignifies /^<?y^/7^rtf/^^, or to 
 devote. It fignifies a thing feparated from common ufe, in order to its 
 bein"- confecrated to God, with imprecations that they who fhall be 
 rafh enough to turn it again to common ufe, may feel the mod ter- 
 rible effeds of God's wrath. The apoftic defires to be Anathema for 
 his brethren ^ ; that is, he devoted himfelf to fuifer all thofe evils in his 
 own perfon, which God might juftly have brought upon his brethren^. 
 
 • xlvi. 14. ^ Rom. ix. 3. "Or rather, he defirei to fuffer temporal death, if that 
 
 couidhe a means of promothg the fpiritual good of his brethre?i the JevH. 
 
 AN-
 
 Chap VIIL the Holy Scriptures; ^87 
 
 ANGELUS, angel, ambaffadour, deputy, lot niejftnger, m Hebrr^ 
 M ALE ACH. The word angel comes from a verb which il-nifics to 
 declare. It is ufed to fignify the deputies of princes and i;rcat Lo^ds, who 
 are entrufted with their orders, and the care of their affairs in forcii;n'coun- 
 tries. And the minifters of God, whom he fends from heaven, whom he 
 has entrufted with affairs of the greateft confcquencc, and whom he makes 
 ufe of for the good of mankind, arc aUb called by this name. Of the 
 angels, (ftridly fo called) fome arc rebellious, and others continue faith- 
 ful. The former are the devils, the latter are thofc happy fpints which 
 are always m the prefcncc of God, and ready to put his commands in exe- 
 cution. 
 
 ANTICHRISTUS, that is, Antkhrift^ is a Greek word. A N T I 
 denotes oppojitiony fo that by Anttchrift we are to undeifland one who is 
 oppofed to JesusChrist; as that wicked one will be, who muil come 
 before the confummation of all things, and will railc the moft terrible pcr- 
 fecution againft the Chriftian Church, that it has ever felt. 
 
 APOCALYPSE, fignifies a re-celation, or manifertation of hidden 
 things. It is the name of the laft book of the Scriptures, which contains 
 fevcral things which were revealed to the apoftle S. "^lohn. 
 
 APOSTATE is a name given to thofe who have been wicked enough 
 to defert the faith. APOSTASIE is the fame thing as difcrtion,oi 
 quitting any thing. 
 
 APOSTLE is a Greek word which fignifies in general, a jncffcn- 
 ger, or deputy, who is to take care of the affairs of the church, or a rc- 
 publick. It was fo ufed even by the i^thenians. Among chriHians it lig- 
 nifies thofe great men whom Jesus Christ himfelf fejit to lay the 
 foundations of his church. 
 
 A R C H I S Y N A G O G U S, or govemoiir of the fyJJagogiw, is com- 
 pomided of ARCHI, which fignihes a prince : So that we arc to undcr- 
 ftand the Jirjl, or principal perfon belonging to a fynagoguc. Thus the 
 chief angels are Qd\\z6. i^r change Is, and the title of ARCMIl RI- 
 C LIN US was given to the mailer of the place where beds were prepa- 
 red for entertainments ^ 
 
 « Or perhaps rather to the mafter of the feaft> or maflcr of the ccrcmonicF, at [uhUk ertft' 
 tamments. 
 
 ARE-
 
 ^88 Jin Introdu6lion to ^Book III. 
 
 AREOPAGUS is the name of the place ^A\Qi^c:&iti^thema?is met 
 to deliberate of their affairs; [it figiiifics, as we render it in EngUjJj, 
 Mars-hill. ] 
 
 AZYME, that is, without leaven. ZYMOS iignifies kaven\ and 
 the ALPHA which is called privative, is the fame thing as without. 
 
 B A P T I S xM comes from a verb which fignifies to wajhy or to dip into 
 the water : And becaufe they who are thus wafhed in water, are cleanfed 
 and purined, therefore the word is fometimes ufed to fignify Immerjion, 
 or Purification. 
 
 BR AVIUM {Greek ^^x\i^ov) is the name given to the reward which 
 was given to thofe who came off vidorious, in the combats and publick 
 
 ipcrts. 
 
 CATARACTES were a fort of openings, oy windows, which were 
 at the tops of their houfes. When they were open, any thing might 
 eafily be let down from the top of the houfe to the bottom. And it 
 is in this fenfe, that the Scripture accommodating it felf to our way of 
 fpeaking, fays, that God opened the catarads of heaven'', when he fent 
 the rains which brought down the waters of the deluge upon the earth- 
 
 CATECHESE, or C AT*E CHI S M, are names which come from 
 a verb wliich fignitics to inftriiB viva voce. The CATECHUMENS 
 were thofe who were taught the firft principles of the faith, in order to 
 prepare them for baptifm. 
 
 C A T H O L I C K, that is, tiniverfal. 
 
 CHRIST, that is, anointed, in Hebrew Me JJiah. 
 
 CLERUS, Clergj, properly figniiies lot, or that which fell to any 
 one by lot ; and from hence it came to be ufed to fignify an inherit 
 tance. This name is now appropriated to thofe who are fet apart for 
 the fervice of God, and have chofen him to be their inheritance, 
 
 C O N O P E U M was a fort of vail made in the form of a fine net, 
 which left a pallage for the light, and at the fame time kept out the 
 flies. Thx. Egyptians ufed to throw fine nets all over their beds, to 
 guard them againft certain flies which are called in French Coufins, and in 
 Greek Conopes. The ponds and marOies which Egypt is full of,; 
 breed a great number of thefe infecls. And perhaps they who tranflated 
 the hiflory of Judith into Greek^ fpake after their country manner, when 
 
 »Gen. vii. ii- F^/^^. Windows. T.ng. 
 
 they
 
 Chap. VIIL the Holy Scripture.. / gp 
 
 they Odd that Judith pulled down the Con o/eum of lU'ofc-rre'^bzS. tf. 
 ter flic had cut otT his head'. 
 
 DEMON fignifics on? ii^ho kno'Jis -, ^o that ir is taken both in a good 
 and bad fcnfe. Homer applies it to his gods i and it is now commonly ap- 
 plied to the rebellious angels, who endeavoured to caufe thole honours 
 to be paid to themfclves, which belong only to God. 
 
 DEUTERONOMY is the ft mid /an-. It is the name of the 
 laft book of Mofes, in which this law-giver repeats, and if I may fo fpcak, 
 propofes a fecond time, the law which had been already written in the pre. 
 ccdmg books. 
 
 DIABOLUS, devil, that is, calumniatcr, oy one \,-\\o a ecu fcs fal^.y. 
 The Greeks give this name to thofe who give themfclves up to iniquitv ; 
 and from thence it came to be applied to evil angels. 
 
 DIACONUS, deacon J that is, minijiefj it comes from a verb which 
 fignifies to firve. 
 
 DIADEM properly fignifies a vjreathy which emperours and kings 
 formerly wore round their heads, to fhew their dignity. 
 
 ECCLESIA, church. This word properly fignitics an affimbh of 
 people called together by the order of the magiftrates : Whence it con^.cs 
 to be applied to all thofe whom God has called to eternal life. 
 
 ECCLESIASTES is one who harangues the people in an aflcm- 
 
 bly. 
 
 ENCCENIA comes from a Greek word which (ignifics to r,nc-ji\ 
 The interpreters of Scripture make ufe of it, to tranllate by it the He- 
 brew CHANAK, which may be undcrllood of all dedications', whe- 
 ther that which is made after the building of a temple, or that which is 
 made after it has been purified, and if I may fo fpeak, rene'Jied. 
 
 EPISCOPUS, Bijhopj comes from a Greek word which fignifics an 
 verfeer, 
 
 ETHNICUS is the fame thing as Gentile. The Jews called them- 
 fclves the people of God, and gave other people the name of GOIM, 
 that is, Nations. So that thefc Nations called in Greek Ethnoi, in Latin 
 Gentiles, were the idolaters who did not worfhip the true God, who was 
 known only in Judea. 
 
 a Jud. xiii. 9. Vulg. Canopy. Eng. ''John x. 22. 
 
 Rrr EVAN-
 
 2J.90 \An Introduilion to Book III. 
 
 EVANGELIUM, Gofpely Hgnifies a piece of agreeable, happy, zw&good 
 ne-jjs • as that was which informed mankind of the birth of a Saviour. 
 EUCHARIST is thankfghving, 
 
 EXODUS, a going out. This is the name of the fccond book of 
 MoftSj fo called, becaufe the firft thing fpoken of in it, is the miraculous 
 march of the Ifraelites out of Egypt. 
 
 GAZOPHYLACIUM, treafury^ is properly the place where the 
 riches and treafures of the temple were kept. The firft part of this word 
 ilgnifies riches, and the other comes from a verb, which fignifies to keep. 
 The place where the alms were kept, were called by this name. 
 
 GENEALOGY is a defcription of the family and anceftors, from 
 whom any one is dcfcendcd. 
 
 HERESY was taken at firft to fignify any opinion in general which 
 was ftridly adhered to, whether it were good or bad 3 fo that it pro- 
 perly fignified a fe6f. But fmce the apoftles have preached to us the do.- 
 ftrine of Jesus Christ, and fmce it has been qo longer lawful to 
 follow any other dodrine, they have been called hereticks who have fe- 
 parated themfelves from tlie communion of the faithful, to follow crrour. 
 So that the word is now taken in a bad fenfc, to fignify a fe<a that re- 
 volts and rebels againft the church. 
 
 HOLOCAUST is a word compounded of an adjedive which figni- 
 fies whole, and a verb which fignifies to kirn. It was properly a lacnfic.e 
 in which the vidim was entirely burnt and confumed upon the altar. Ke- 
 verthclefs, this name has been given, but in a more extenfive lenfe, to fome 
 other facrifices, fome parts of which the priefts had for themfelves. 
 
 IDOL fignifies a figure, or ayi image. Neverthelefs, cuftom has ap- 
 propriated it to fignify the ftatues of the falfe gods, which were themfelves 
 called idols, as being nothing elfe hwt figures of gold, or filver, or ftone, 
 or wood. So that this name idol being taken for the falfe god it repre- 
 fcnts, may well be faid, in the language of the Scriptures, to be nothing. 
 There is but one God 5 the gods of the Gentiles are not. And it is in this 
 fenfe, that S. Taul fays, We know that an idol is nothing in the world. 
 From this word idol comes idolatry, which is the worfioip that is paid to 
 idols I Idolater, which is he that worfioips them -, and idolothuta, which 
 fignifies the fie Jh of the ^icfms, which were offered up infacrifice to them, 
 
 IOTA
 
 Chap. VIIL the Holy Scriptures. 
 
 I O T A is the name of a Greek letter. S. Matthew; eives us to undcr- 
 ftand that it is very httle ^ Neverthclcfs, it is not they?W/.// in ilie Cu.k 
 alphabets but J esus Christ ipokc Hebre-^^, and S. Matthcu.' urotc in 
 that language, in which the letter J OD in the Hcbre-u.^ alphabet, wludi an- 
 fwers to the wta in the Greek, is but halt- a letter, and is much leb than anv 
 other. •' 
 
 ^ LAICKS is a name by which the people are called, Lasopporcd to the 
 Clergy.-} LAOS. in Greek fioniiics people'. 
 
 MARTYR, according to the import of the Greek, i]-n,iics anv c://- 
 nefs in general ; but it is particularly applied to thole who have bravery and 
 courage enough to confefs the faith of J esus Cur is t, and to hy do\vn 
 their lives in the defence of it. 
 
 MYSTERY is a word which comes from a verb which fii:nihes to 
 Jhut up, or to conceal', fo that a myJlLry is a thing/2?rrf//and conceul d. 
 
 NEOPHYTE (ignifies a new plant, or a thing yie-jsly plan'.d, a 
 novice. So that this name is applied to thole who being newly converted 
 to the faith, are not yet fully inlbuclcd, nor tulJy lettied in it. 
 
 PARADISE is a Greek word which fignirtcs Ti garden, or z pirk 
 or nurfery where trees are brought up, and where wud bcalls are kept for 
 diverfion. The Greek interpreters give this name to \\\Qga rdi n God planted 
 mEdcny wherein c/^<r/^;j^ was put before his fall. And ii is tVom tliis de- 
 lightful garden that the name is applied to thole ha^^py m.uilions of bills 
 which God has prepared for thofe who fl-.all fauhtully keep jiii com- 
 mandments. 
 
 PARASCEVE, preparation, is the name that was given to the day 
 in which the law commanded the Jews xo prepare evciy thing that was nc- 
 ceflary for life, againftthe feventh day, whidi was the day of rcll. 
 
 PENTATEUCH is a name given to tie five bojks oj Mojls. 
 PENTE ^lgnifles/^'^, and TE U CHOS /z ^^5;C'; fo that to call ih.m the 
 Tentateuch is the fame thing as to fay, the five Looks. 
 
 PENTECOST was thz fiftieth day, reckoning from the das after the 
 feaft of the palTover, and from thence it takes its name. It was one oi 
 the moft folemn days. 
 
 PERIPSEMA m Greek ngnihcs properly ordure, ov cxrrerwnts; r.nd 
 it is alfo taken in the Greek for expiation. This name was given to il.olc 
 
 R r r 2 who 
 
 491
 
 49^ ^^^ Introdudion to Book IIL 
 
 who were condemned to death in expiation of fome crime. And Vvhcn 
 S. Tatil fays that he was ornnimn peripfenu, he intended to fignify there- 
 by, that the peqple had as great an averfion and contempt of him, as of the 
 perfons who were condemned to fuifer death. 
 
 PHYLACTERIES were pieces of parchment artfully made up, in 
 which the Jews put fome words of the law. We have laid enough of thefe 
 phyla6ier'ies in the former part of this work.. 
 
 PRESBYTER is an old mayn this name was given to the mi- 
 niflers of the Church, cither becaufe they formerly chofe fuch to be fo as 
 were of an advanced age, or rather becaufe nothing ought to appear in their 
 Xw'z^ and condud, which is not the effect of a confummate prudence j or 
 even becaufe they had the fame refped for them, and paid them the fame ho- 
 nours, as they did to perfons of an advanced age. And in this fenfe there- 
 fore this name rather fhews their dignity than their age. 
 
 PROPHET, according to the Signification of the Greek name, imports 
 one ^\\o foretells future things. But the Hellenift ^o,^^ don't always fo 
 underftand it. They alfo underftand by it, a teacher, or a man of letters^ 
 and even a poet. So that S. Tanl fpeaking of a/>^^fwho had faid that the 
 Cretans were liars, calls him in his Epiftle to Titus ^ a prophet ^. They who 
 made hymns and fongs were called by this name. 
 
 PROSELYTE is the name which was given to thofc who left the 
 fuperflitions of their fathers, to embrace the Jewifh religion. The word 
 Signifies a ftranger. 
 
 PSEUDO is a Greek word which rxgm^ts fa If e, or deceitful: So 
 that pfeudo-apofolij are falfe apoftles j pf udo prophet £, are falfe pro, 
 phetSj &c. 
 
 PYTHONESS fignifies a woman pojfejfed by a demon, which was 
 worihipped under the name of Tython. i^pollo was called by this name, 
 becaufe he killed the ferpent python. But the word is rather to be derived 
 from a noun Vv hich %nifies a ferpent and a magician : So that by a Tytho- 
 nefs we arc to underftand a magician-vjoman. 
 
 SCHISM {\2^n\^izs ftparation. Schifmaticks are they \^\\o feparate 
 themflves from the body of the faithful. 
 
 SYNAGOGUE fignifies afembly. But it is alfo ufed to fignify the 
 place where the Jews afiemblcd to hear the law of God. 
 
 ». i. 12. Vulg- 
 
 SAN-
 
 Chap. IX. the Holy Scriptures. ^p:. 
 
 SANHEDRIM was the place where the Jcwilli magiftratcs alVcmblcJ. 
 I have already faid enough of it in the fira part of this \\ork. Ihc Gr.u: 
 Sanhedrim fate in the temple. 
 
 TETRARCHY, it i. pretended, fignifics \\\c fourth part of a Hate, 
 fo that a Tetrarch is one who governs that fourth part. But ncvcrtlxicii, 
 it feems to be rather a title of honour which was interior to that of Km' 
 and Ethnarch, but fuperior to that of Toparch, 
 
 I T often happens, that where we find an rlcbre-jj word in the Ke'jj 
 Teftamenty we find alfo the interpretation with it. Thus \\hen the Evan- 
 gelifts fpeak of S. Thomas, they add, ^jiho n f^//^^Didynius. Thcfc two 
 words, one of which is Hebrei;:; and the other Creek, l]gnify the fimc thinu. 
 Iviz. Twms.'l S. Teter is alfo called Cephas, both which names fignify ajionc, 
 
 T A B I T H A and D O R C A S arc the Greek and Hibn u names of the 
 I fame perfon, and both ftgnify a goat, 
 
 ELYMAS and MAGUS are alio the names of the fame man, the 
 firft of which is Hebrew^ and the other Greek: [and both fignify ^y^r- 
 cerer.l 
 
 ^t S^ ^^ ^ ^^ & S^^ ^^ A S^^ S^. S^^ S^. S^'- ^; v^c A S^'- J^' ^' it 
 
 - "- - - ..---. -. ._ .. »i to Ct* c«* 
 
 Cf^ ^^ C^ C\S C^ Cih C^ ({^ iVh C?d Cid ii'i ij'i Ci'd i^i i)3 Ctd C<^ i>i C>i i*i c«> 
 
 CHAP. IX. 
 
 Ti^e manner of dividing the holy Scripttires^ fo as that they 
 may all be read in a year, 
 
 AS the end and deHgn of this work is to infpirc the reader with 
 a taft and love for the holy Scripture, to make plain the diJii. 
 culties of it, and to give light to it ; it is now time, after having faid 
 all that I think neceffary to this dcfign, that I (hould fet down the order 
 which may be prefcribed for dividing it in fuch a manner, as that it 
 may be all read every year. For it is a moft pious cuftom, and very 
 falutary to the foul, not to let any day pals, without readmg fomct hi ng 
 in this divine book. Nothing can conduce more to tiie fupport and 
 nourifhment of our faith, the regulation of our manners, and the filling 
 our fouls with all fpiritual comforts. 
 
 All
 
 AQA j4n Introdudion to Book HI. 
 
 All the Bible is holy, every thing in it is infpired by God; but it is 
 l\kc a temple, in which though all be confecrated to God, yet fome places 
 in it are more holy, and more venerable than others. In the lame manner 
 fbme parts of the Bible are more holy than the reft, or are at leaft inore 
 proper to make us fo: And in this rank I put the Gofpel. It contains the 
 life of Jesus Christ, the hiftory of his miracles, and his divine in- 
 ftruaions which make up the body of chriftian morality. His miracles 
 convince us of his divinity, his life is the pattern of ours,and his inftrudions 
 are the rules by which we are to walk in it ; and no day ought therefore to 
 be let flip without reading fome part of the Gofpel, fmce our lives are to be 
 rec^uhted, and we (hall hereafter be examined by it. The workman never 
 lays afide his rule and compafs. 
 
 And among thofe parts of Scripture, which ought to be principally read, 
 I alfo place the book of Tfalms j becaule it is moft proper to aflift us in the 
 niofl effential duties which are due from man to God ; namely, prayer and 
 thankfgiving. For if our not knowing how to pray, and our being ignorsnt 
 of what we ought to ask, makes us ftand in need of the H o l y G h o s t to 
 ailift our weaknefs 5 how much more difficult is it for us to praife the iu- 
 pream majefty of heaven, who are in his fight but duft and afhcs ? Now the 
 Tfdlms of T>avid teach us both how to praife God, and how toprry to 
 him. No body has fpoken more worthily 01 the divine power, grearnefs, 
 holinefs, mercy, and providence, than the Royal 'Prophet. The wonders of 
 the creation, the beauty and order of the univcrfe, the viciffitudes of day 
 and night, and different feafons, the infinite vanity of the creatures, and the 
 furprizing fplendour and number of the ftars are all reprefented by him with 
 the moft lively eloquence. He fpeaks of all the elements and the beings 
 which are particularly appointed to ftiew the powe? of God, and to execute 
 his commands, I mean winds, thunder, and tcinpcfts. Who has ever 
 given a more lively, and more magnificent delcripnon of them than TDavid? 
 And is not all the hiftory of the Jewifh people, from tlit calling of Abra. 
 kam till they became the peaceable pofteftbrs or the land of promife, con- 
 tained in the Tfalms, and lb adorned with the fineft beauties of poetry, that 
 prophane authors have nothing of this kind which can equal the poems of 
 thii great king? But what ought to make thi^ book moft cfteemed and valued 
 by chriftians, is, its containing fome of aic clearcft prophecies concerning 
 
 * ] E S U S
 
 Chap. IX. the Holy Scriptures. Ag 
 
 Jesus Christ: So that this book becomes thereby as proper a n-.idv 
 
 for Chriftians as for Jews. 
 
 The 'Ffalms are al(o excellent prayers. Tiic mAci-y of nun was nc 
 ver better expreOed, or his wants more llron-ly reprefentcJ, than by ihc 
 Tfalmift. Wc here find the mod prcfling motives that can be made uic 
 of, to incline the Almighty to favour us, and to engage liim m our 
 alliftancc. T>av^d makes ufe of every inducement, and ncglccls nothin- 
 that can be perfwafive,- and when he cannot find in hinilclf furticicr't 
 reafons for his obtaining his petirions, he has rccourlc to God himfclf 
 and drawing reafons for fuccefs from the divine nature, engages Gud for 
 his own glory's fake, not to give up his people into the hands of their 
 enemies, who would infult their God, for having defcrted them. And 
 this IS what has made the church always have a particular refpe<ft and love fur 
 the Tfalms j infomuch that they were all of them formerly appointed to be 
 read over once a week in the publick ofHces. And every private pcr.oa 
 ought, accoidmg to her example, to have thefe divine fofigs always m hii 
 mouth. So that we mufl diftinguifh the other books of Scripture, which arc 
 read only at certain fcafons of the year, from xhz'^Pfa!?/is znd&xGofp.l : 
 Thcie ought to be read every day =*. And as to what is the proper bufuicf:> 
 of this place, thedividmg the reft of the Bible in fuch a manner, as that the 
 whole may be read over in a year j it feems to be of little confcqucncc, to 
 keep any order m it, provided the whole be read over, and begun anew 
 every yearj but neverthelefs, it will be granted to be yet better to be or- 
 derly and regular in it= Now of all the methods that can be propofcd^ 
 none is more jufl, than the following in our private readings, the publick 
 leflbns of the church. Befides, that this imiformity is mofl pious and ac- 
 ceptable to the Lord 5 the care the church has taken to ciioofc out fuch 
 paffagesof the facred books, as relate to the myflcries which arc celebra- 
 ted in it, does aifo much contribute to our inftruction in religion, and to the 
 filling our minds with the fpirit of it. 
 
 We have obferved that the fynagoguc caufed the facred books to be read 
 to her children, in her publick aflemblies. For Mofes, as is laid in the 
 J[£fs, hath of old t'tmSy in every city, them that preach l.im, bemg nod 
 
 » How agreeable is this 'with the praSlke of the Churcli of England, which in her fuhluk 
 offices reads over the whole book of Pfalms once a vionth, avd all the Gofpcls three iw:es in 
 a year ? 
 
 in
 
 ^^6 ^yi Introdu6lion to Book III. 
 
 in the fynagogues evtry fabbath-day^. And the Jewifh Calendar fhews 
 exadly how the Scriptures, and each chapter and fedion muft be read, as 
 we have fecn. In imitation of whofe example it is, that the church has 
 always commanded the Scriptures to be read in her offices. But whereas 
 only fomc very fliort pair.3ges of Scripture, or rather only the title and be- 
 ginning of each book is now read in xhc Roman Breviary^ the church for- 
 merly read every book entirely over without omitting any part of it. 
 
 And it was in conformity to fo venerable a cuftom, and the general 
 fcntimentsof the church, that a perfon as learned as pious, printed 2i pam- 
 phlet in French, in the year 1669, at Savreux, in which he propofes a 
 method of reading the Scripture every day according to the publick offices. 
 With this method, the whole Scripture may be entirely read over once a 
 year, without making the readings to be too long at a time. For fome 
 chapters, which contain only genealogies, and an enumeration of families, 
 may be palled over. And on the folemn days no reading is appointed, be- 
 caufe it is fuppofed that every one is then fufficiently taken up with the pub- 
 lick offices of the church. 
 
 This treatife is fo fine a one, that I thought my felf obliged to infert it here 
 [almoft] entire. The author of the Latin work which I tranflate ^, contents 
 himfelf with abridging it j but I am perfwaded that the reader will not think 
 it too long in this tranflation. It is a little prolix, but nothing is men- 
 tioned but what is material. 
 
 a XV. 21. '' Thefe are the 'words of the French tranjlator, not of Pere Lamy, 'who is 
 
 TiO'W novjTJ to be the author of the ivork here fpoken of. And it mufi be here ohfervedj that fome 
 parts of this treatefe are omitted in the Engli(h> for reafons given in the preface. 
 
 CHAP. X. 
 
 A new method for dtfpofing of the fever al parts of the holy 
 Scripttrres tn fuch a manner as that they may all be read tn 
 the fp ace of a year^ and with mofl convenience and advantage, 
 
 Tkedfcr-^^^^'^^ of thofc who havc propofcd methods for reading alltheScri- 
 
 s 
 
 cut me- )^ ptures in a regular time, have confined themfclves to the civil year, 
 
 thods of 
 
 ^■eadwz the Scripture that ha've hitherto been propofed, and therein this differs from them. 
 
 dividing;
 
 Chap. X. the Holy Scriptures. ^97 
 
 dividing the number of the chapters of the Bible, by that of ihc ir.omlis 
 or days of the year, to flicw how much mud be read every day, or every 
 month, in order to finifh the whole in the year : And this has plainly not 
 much difficuhy in it. 
 
 Others confidering that nothing is more commendable, ihantopuifuc 
 the general directions of the church in our private devotions, have cndca. 
 voured to accommodate thefe pious readings to the order that iskcptintlic 
 Breviary 5 it being evident, that the church has confecrated certain books of 
 Scripture to certain times, in order the better to imprint on our minds the 
 myfteries which are then celebrated. 
 
 But as this way of dividing the Scriptures is not lb cafily adjullcdas ihc 
 other, becaufeof the difficulty of reading whole books of Scripture, while 
 the church reads only Ibme chapters of them j ibme perfons have therefore 
 obferved, that the method of this kind, which was propolld fomc years 
 fince, and Teveral times printed, had twoconfiderableinconveniencies inir. 
 Tho, firfi is, that it often happened that too much was appointed to Ix- rca.l at 
 once, fomc days having live or lix, and ibmetimes (even cha;Hers allotted 
 them: And they^f^w^, that fometimes it appointed nothing but pieces of 
 morality to be read, which is filling the mind with too much nouri'hmtnt at 
 a time j and that at other times it appointed nothing but hilloriwal pans, 
 which are not lo inftruclive and edifying to all forts of perlbns. 
 
 And confiderin*]; therefore that that method which bell ai;recs wi*h t:ic 
 general order of the church, (which we Ihould always honour even in tiio 
 fmalleft things) is undoubtedly preferable to all othetb; we have thought U 
 our duty to preferve it, and have at the fame time endeavoured to remove 
 the two inconveniences bcforementioned, in the Ke-jj -method^ which is 
 propofed in the following tables: For, we have endeavoured to adiull every 
 thing lb well in it, that though in the fpace of a year we read the whole 
 Scripture, (except Ibme enumerations of proper names which may be omit- 
 ted) yet there is generally but three or four chapters to be read in a day. 
 And as for the Second difficulty, we have mixed the moral and hiftorical 
 books together as well as we could, that lb every one may daily,with eale,rind 
 fomc Ipiritual nourifhment and edification ; imitating in this the commendable 
 conducl of the ancients, who, as CaJJuin obfeives, generally put a lellon 
 both out of the Old and Ke-ju Tcftawent, in their nodurnal offices 
 
 s f f ^v c
 
 498 
 
 An Introduclion to Book IIL 
 
 W E have likewife as nearly proportioned every days reading to one ano- 
 ther as was pofiiblc, putting fewer chapters together when they are long, 
 and more when they are fhort. But we let down nothing particular to be 
 read on the folemn feilivals, becaufe it is fuppofcd, that the fcrvice of the 
 church ought at thofe times fufficiently to employ our thoughts in meditati- 
 ons on the myfteries which arc then celebrated, as has already been ob- 
 ferved. 
 
 cftheCi- But in order to a right undcrftanding of the method which we have 
 v.i an I followed in this table, it muft be obfcrved that the year confifts of 3 65 days 
 afkaT^' and fomewhat more than fix hours ; becaufe the fun is fo long in making his 
 J-'f^- revolution, before he returns to the point from whence he fct out. 
 
 Which days, if divided by feven, make fifty two weeks, and one day 
 ever 5 and thefe fix hours are kept to make a day every iourth year, which is 
 inferred in the fixth of the Calends of March, that is, the four and twentieth 
 day of February. And this day is called BiJ[ext:s^ and the year in which it 
 iAhBiffextilis s becaufe they reckoned in Latm on thefe years, bis fixto ca- 
 lendas, that is, they reckoned xh^Jixth day of the calends twice 5 1 mean twice 
 before the firft day of March following, [or twice in the fame year.] 
 
 The days of the week (called m Latin Feria) are marked in the calen. 
 dar by thefe fevcn letters, A, B, C, D, E, F, G. So that if the year 
 confided only of fifty two weeks, thefe feven letters would make a conti- 
 nual circle, which would begin every year. But the odd day which the 
 year contains above fifty two weeks, makes the year always end with the 
 fame letter, and the fame day of the week, with which it began ; and confe- 
 quently the next year cannot begin with the fame day of the week, but with 
 the following one. Which is the reafon of the change that is necefTarily 
 made of the dominical letters every year, fince the letter which one year is 
 the Sunday -letter, muft, for this reafon, be the Mmday-letter of the nex. 
 year: And hence it alio comes to pafs, that the feflivals which are fixed to 
 certain days of the month, mufl confequently change the days of the week, 
 on which they fall. 
 
 Nevertheless, if this w^as the only difference, thefe feftivals and 
 thefe dominical letters would return in the fame circle every feven years. 
 But becaufe there is alfo every four years, an intercalary day, or biffextile, 
 which malces the fourth years, q\. leap-years, toconfiaof 366 days 5 there- 
 fore
 
 Chap. X. the Holy Scriptures. 40^ 
 
 fore this circle cannot rctiun to its firft order in fevcn years, but it mua be 
 four times feven years, that is, twenty eight years, before it begins again in 
 the fame order it did at firft. And this is what is called Tl.eCrcUof tbi Sun, 
 or the Circle of the dominical letters, which fcrve to regulate the week J 
 in every year, and the fcftivals which are fixed to certain days of thcmo:.;.;. 
 But neither is this circle fufficient to reduce the other felKvals which arc 
 called Movable^ to the fame order, and the fame time j bccaule they depend 
 upon Eafter-day, which being fixed according to a full moon in yiarch^ 
 does therefore happen fomctimes fooner, and Ibmetimes later. For if wc 
 would have the years to return in one perpetual regular courfc, as well with 
 regard to thefe feftivals as the others, we mult make a cycle of Icvcral hun- 
 dred years long. But neverthelefs,it may be obfervcd,that there are properly but 
 thirty fix differences in all this, and that therefore thirty fix briefs, or tables, 
 would be fufficient to reguKne the publick olHces for ever \ though not fo 
 as that rhey fhould always fall in the fime order and fuccclHon with rcfpecl to 
 one another, yet fo as that xhcEpacis :!in(S.T)orfiin!cal Letters would aiirec 
 together. For, as in the circle of twenty eight years, the lame Letters reriirn 
 five times, fo in this other circle, the lame Epatls would return fevcral times. 
 Each particular ^/^^^ might alio fall upon the lame day with each particular 
 dominical Letter ■,:ind fevcral Epacts might joyn with each Letter ^w giving 
 Eaihr on the fame day: So that this order would depend upon this con- 
 currence of the Letters and EpaBSj as is known to all who underHand .1 
 little o\ the difpofition of the Calendar , and as may be leen in the Ta' Us 
 for finding Eajler, which it would take up too much time here to explain*. 
 
 And that I may not detain the reader with any thing that is foreign to 
 my fubjed, I fliall barely confidcr the year, either as Cnil, or as Ecdc- 
 fiafitcal. 
 
 The Civil year always begins on the firfl day of 'Jaiiuiry, be it wli.u 
 day of the week it will, and cndslikewile the I ail day of ^December, con- 
 fifting of either 365, or 566 days, as is before explained. 
 
 The Ecclefiajiical )-Q2iYy on the contrary, always begins with a ^V/,W.r , 
 and generally conllfts of fifty two, but Ibmetimes of fifty three weeks. 
 For as x.]\\sEcclefia[tical yQ:x^ reckons only by whole weeks, fo it m.ill ne- 
 ceffarily be that the flipernumerary day by which the year exceeds fifry two 
 weeks, and the intercalary day every fourth, or l:ap-ycar, mull; add ano- 
 
 * See Wheady on the Common Prjycr, Tart \. Ch. 2. 
 
 S ( ( 2 ther
 
 HQo An Introdudlion to Book III. 
 
 ther week; to it every fix years at Icaft, and fometimcs every five years 
 fmce there may happen to fall two leap-jeafs in five years. 
 
 All the Movable fi aft s which are regulated by that oiEafter, belong 
 to the Ecckfiaftical year, and this year always begins with the firft ftmday 
 in Advent : Becaufe the church having always a regard tojEsusCHRisT 
 in every thing flie does, begins her year alfo with his birth ; that is, with 
 the time of Advent, which fhe appoints to be the time for our preparing 
 our felves for the worthy commemoration of his nativity. 
 
 The Ftrft ftmday in Advent is always that ftmday which is next to 
 the feaft of S, Andrew i which was regulated in this manner, that there 
 might never be lefs than four weeks, either compleat, or at leaft begun in 
 Advent : And by this means, this Firft ftmday in Advent is fometimes 
 carried up fo high as the 27th of November, and fometimes brought down fo 
 low as the third of 'December 5 which makes it eafy to find room to place 
 the fifty third week of the year here before Advent. 
 
 rhedi'vt' That this method of ranging the Scriptures which is reprefentcd in 
 ■f'^'uft^^the following tables, may be the more eafily underftood, and may be always 
 afticai ufeful, by making a fort of perpetual circle,we have divided the Ecclefiafti- 
 ^vZedTnd'^^^ year into certain' feafons, and thefe feafons into Fixed and Movable 
 Mov.ble, weeks, as fome authors have already done before us. 
 <weeks., ^y ^ ^^^^ ^^^^^ weeks Fixed, which always fall at the fame time j and 
 thofe Movable, which arc fometimes placed in one part of the year, and 
 fometimes in another. 
 
 Thus the four weeks m Advent are called ^x^^ 5 becaufe though the 
 fourth is not always compleat, yet a fourth funday does always happen in 
 Advent^ and at the fame time of the year. 
 
 The three Stmdays after Advent are alfo fixed, becaufe there are 
 never lefs than three fundays between the Fourth Sunday in Advent and 
 Septiagefima- funday . 
 
 But between the third Stmday after Advent and Septuagefima, we 
 have placed five other weeks which we call Movable; becaufe they are 
 fometimes found here either in part, or wholly, and fometimes they arc 
 wholly, or in part placed after the twenty fecond Stmday after Trinity, ac- 
 cording as ihx Stftti^gefima happens to fall, either iboner or later j which 
 
 entirely
 
 Chap. X. the Holy Scriptures. "oi 
 
 entirely depends upon Eafter-day, which is regulated by a full moon in 
 March, as has been obferved in the foregoing feciion. 
 
 The three weeks of Septuagcfima.Stxagefima.mA ^nnquazc'unj, arc 
 alfo/".V(?^as well as the five weeks in Li?it;l-'aJfio7i'-^eek,Eaiier-^j.c.k,:i\\d 
 the fix weeks that follow it between that and JViitfuntide, and H l.tifuh- 
 week it felf alfoj for thefe always fall in the fame order, and noihin-j^caii 
 interrupt it, though this order begins fometimes Iboncr, and fomciimc 
 later, as Eajier happens. 
 
 After Whitfimtide there is zKoTrinity-funday, and two and twenty 
 fundays after it, which are fixed, and always the fame. 
 
 S o that if we reckon the Four fundays in AdvL nt^ the three finida^ s aft er 
 Advent Ahc three of Scpttiagcfinia,Scxagefima, and .Q^i'mqua:^cfim,\\\^'K<Q. 
 of Lent, tlut of ^aJJion-'Ujeek,x\-\2X of Eafier, ihc fix after £.y?fr,ihat of 
 JVhitfintide, that of Trinity , and the tuo and tz^enty after Trinity* 
 we fhall find that these are already feven and forty which circfiwd and 
 permanent in their order, in which they always follow one another. 
 
 But the five which remain to make up the number o{ fifty two, of 
 which the common year confifts, are not fo ; becaufc, as has been ob- 
 ferved, they may fometimes be placed after the third fundaj in ^yld- 
 *vent, and fometimes after the twenty ftcond funday after Trinity, and 
 this is the reafon why they are czWc^Mo'vable. By which it appears that 
 there may be fometimes feven and twenty fundays between Tr-wz/rand 
 Advent, and then there will be but three fundays between Advent and 
 Sfpttagefima-, and that on the contrary, there may ibmeiimcj* be eight 
 fundays between Advent and Septmgefima, and then there will be but 
 two and twenty fundays between 7>/r//r>' 2nd Advent j which is ncverthe- 
 lefs much more uncommon than the other, the laft week of the year al- 
 moft always falling after Trinity, and making the twenty third after it. 
 
 This is the order of the conmon year, which confiAs of fifty two 
 weeks. But the extraordinary years ha^e alio another week bcfidcs ihcic, 
 which makes a fifty third week, and is always that with which the(c years 
 end. And therefore though this week docs not always happen c\cry year, 
 yet we do not. call it movaule, becaufc when it does happen, it is always 
 in the fame place, and can never happen before Siptuagcjma -, though it is 
 fometimes joyned to thofc movable weeks which are placed after Tmii' 
 ty • which it is neceffary to obfcrvc, led fo many of thefc wovable weeks 
 
 ihouia
 
 ^02 An Introdudlion to Book III, 
 
 Ihould be placed before Septuagefima, as not to leave enough to fill up 
 the time after Trinity. 
 
 For inftance, There were in the year 1708. five and twenty Sundays 
 after Trinity ; but that does not imply that therefore three of thefe Mova- 
 ble weeks were added to the two and twenty, to make up thu num- 
 ber: For three of thefe Moiable weeks having been in that year placed 
 before Septuagefima^ there could remain but two to be placed after Tri- 
 nity. But then to thefe two was added the extraordinary -oi'eek for the 
 laft, which made up the number j and fo of other years in the hke man- 
 ner. At the end of our Tables the reader will find this extr.. ordinary 
 ize:ky with a rule which may ferve for his direciion, that he may never 
 millake it. But it may here be cbferved, that as often as the fundays be- 
 tween Trinity ^\\(\ Advent^ joyned to \}i\ovch^v^^tw Advent ^wdi Septua- 
 gefima^ make in all 31; (or which is the fame thing) when the weeks 
 between Trinity and Advent joyned to the Movable weeks oi that year 
 make in all 28, this fhews that this exiraordmary week muH then be 
 ufed; as will more particularly appear from x.\\\:Ta!deofthe Movablfrafis, 
 which we fhall add to that of the Scriptures. And by this means, thii or- 
 der will be found to begin always at the fame time, and to be always the fame. 
 
 ff. in. 
 
 Tloe rea- We havc in this New-method, placed the reading of the prophet ISAIAH, 
 
 ■^T^-^Z h"^^^'^-^^^? becaufe he is the -£i;^;2^^//r/^/ prophet, who is more oprefs and 
 
 thatts particular in his prophecies of the coming of Chrid, than any other, /nd 
 
 ohfer'ved ^^^^ j^y^ LeviticiiS with him, not only becaufe it were diiiicult to find 
 
 New me- any Other time to fix it in 5 but alfo becaufe the facrifices mentioned in 
 
 tbad. j-[-^j5 book, contain an infinite number of figures, which may be referred 
 
 to Jesus Christ himfelf, who was born only to take upon him our 
 
 fins, and to become the victim which was to be our purification. 
 
 As to our beginning S. T aid's Epifiles here, on the fourth funday in 
 Advent, it muft be confidered, that there would not be time enough to 
 read them all over, if we did not begin them till after Chriftmas 5 befidcs that, 
 properly fpeaking, \\\\% fourth funday is not fo ftridly \n Advent, but that 
 it may be confidered as dillind from it. For, according to fome authors. 
 Advent originally was but one and twenty days, which make three weeks, 
 which reprcfent the three times of our faviour's coming to the barren fig- 
 tree, of which S.-Gr^^^r/ fpeaksj namely, before the iaj\^ under the law, 
 and after the law : or his coming among mm, by the myftery of the in- 
 carnation,
 
 Chap. X. i^/^^ Holy Scriptures. 5o:> 
 
 carnation, his coming into men by the operations of his grace, and his 
 coming c^gainft men to judgment ^ as has been obfcrvcd by S. Birhard, 
 Which is further confirmed by pope Innocent tie third, who on :.cco : 
 of x\-\\s fourth fimday, maizes two comings to judiimcnr, one immcdi^i^i. 
 after death, the other the general one at tlic laft day. 
 
 But liowever that be underftood, nothing Iccms more proper to be 
 read in this laft week of Advent, than this T)oclor of grace-, fincc if the 
 laft judgment be then tlie fubjed: of our meditations, nothing can better 
 difpofc us for fuch reflcdions than the truths which he teaches ih: 
 And if ir be fuppofcd that this judgment has been ahcudy fiiiurcd cut in the 
 preceeding weeks, we arc then the more at hberty to begin a new lubjcd 
 this week, and to look on it as independant. 
 
 But liowever that be, it would perhaps be difficult to find a more proper 
 feafon to read S. T^aitl in, than that which approaches the coming of our 
 Redeemer, whofe grace he fo often preaches. 
 
 The reading of this apoflle is continued to the -/^/<?^w^/<? weeks ; and if 
 the Septtiagefima happens to fall foon, he cannot be read all over, (ac- 
 cording to our method) till the laft weeks after Trniit) : Which may 
 likewife lerve to reprefent to us, by this diftance of time, the diflancc of 
 the nations where S. ^anl preached ; it being very rcafonablc that he 
 who laboured more in the Gofpel, and preached it in more diftVrcnr coun' 
 tries than all the reft of the apoftlcs, ftiould alfo be our meditation at 
 more different times than they. 
 
 Leviiictu is continued during the ^^ hole feftiv.il of Jefus Cf.Tjft's 
 Nativity y which we extend at leaft to the third fun day after Advent : 
 And then in the Movable weeks which follow, the three hiflories ot 
 TOBIT, JUDITH, and ESTHER, are joyned with S. 'Paul. 
 
 In lUDITH we may learn what care we ought to take not to 
 pollute our felves at the tables which luxury and intemperance have 
 made very prophane^j and that it is only by l(^biicty, retirement, and 
 prayer, that we can gain the victory over our fpiritual enemies, of w hich 
 Holof ernes was a figure. 
 
 And by the example of ESTHER, we may alfo be led to love tem- 
 perance, and to hate the vanities of the world ; and may obferve in l:cr 
 hiftory, the diff'erencc between thoie fcafts where nothing is ibughr, 
 or aimed at, but luxury, and good ciKcr, and thofc whiJi h.vc 
 
 ; Tf:>e dixnivzh feem here to be imant. 
 
 more
 
 504. ^n Introdu6lion to Book III. 
 
 more lawful and more honourable views. Since on the one hand we 
 here fee the fall of a great princcfs. which points out that of our own 
 fouls ', and on the other, the dcftrudion of Haman, and the exaltation of 
 EJiher and Mordecai, which fhews how much God hates the proud, and 
 delights to exalt the humble and thofe who are at the greateft diftance from 
 all the vanities of the world, at the fame time that their ftation in life 
 obliges them to be perpetually in the midft of them. 
 
 For the two laft Movable weeks, fome of the Lejfer Trophets arc 
 :idilQ(\ to what remains of S.Taul, and that not without reafon. For as 
 thefe two weeks are ofteneft placed before Advtnt^ at lead the laft of them 
 which is almoft always there, we have alfo placed fome of thofe prophets 
 in them, who fpeak moft clearly of the coming ofjEsusCHRisT, either 
 at \\\sfirftj or y^^r^^/<5^ appearance, which is always reprefented by the fi^ft. 
 
 Thus we read in JOEL ', The fun fiall be turned into darknefs 
 and the mocn into bloody before the great and the terrible day of the 
 Lord come. And MALACHI^ fpeaking of the Mefiah, fays. Be. 
 hold J I fend my mejfcnger, and he fall prepare my is; ay before 
 mCy and the Lord fall fuddenly come to his temple^ even the mef 
 fenger of the covenant "whom ye delight in, which entirely relates to his 
 jfr^ coming 5 and afterwards he fays. Behold j I will fendyou¥.\\)d\\ the 
 prophet before the coming of the great and dreadful day of the Lord^, 
 which relates to hxsfecond coming. 
 
 But if thefe weeks happen before Septuagefma^ it is likewife vifible 
 that thefe readings there muft be very well placed ; fince nothing can tend 
 more to the drawing wicked chriftians off from the exceffes they give into 
 at this feafon'^, than the reprefenting to them, that if they do not take the 
 advantage of \\\cfrft coming ofjEsusCHRisT, they will foon be over- 
 taken by the fecondj when he will come as a terrible judge, to punifh their 
 -offences. For, as no exhortations can be ilronger and more forcible than 
 thofe of the 'Prophets in Scripture, whether their intent be to draw 
 us from evil, or to incline us to embrace that which is good, fo no feafoii 
 can be more proper for the application of them, than this. 
 
 And therefore the reading of HOSE A, in the fourth Movable week, 
 is alfo excellently well adapted to this end : Becaufe this prophet repre- 
 fents, va'y particularly, the fevere reproofs with which God condemns 
 
 2 ji, x\. ^-. ii'- I- '^ i^- 5' ^Viz. At the Carnivals. 
 
 the
 
 Chap. X. the Holy Scriptures. 50 i 
 
 the irregularities of tlic fynagoguc, which he at laft rcjccls, totakcinthc 
 diurch of the Gentiles in its room ; and he fliews us at the fame time, the 
 fcvere punifhments which God inflicled on the vices of the Ifraelitcs, who 
 inftead of retaining their integrity, fuft^cred themlclves to be carried away 
 with the profane cuftoms of the Gentiles. 
 
 On Septuagefma GENESIS is begun, becaule this is the time that 
 the church reprefents to us the fall of the firft man, and begins to lead us 
 into that ftate of Ibrrow and repentance to which that faU reduced uv. 
 Thus, as the time from the birth of J esus Chr ist hitherto, is a proper 
 figure of the life of the innocent; fo is this on the contrary, as proper a 
 one of the lives of penitents. This feafon is fet apart by the chureii for om 
 beginning to enter again into our felves, and reflect upon the milcrablc 
 condition to which we have been reduced by fin. From whence it appcaib 
 how great a prophanation thofe chriflians are guilty of, who live in a more 
 diifolute manner, at this time, than in any other feafon of the year. 
 
 This time was called Septuagejima for feveral reafons; but one of tlic 
 
 nioft vifible is, that there arc feven fundays between this and TalJiou- 
 
 weekj which reprcfent the feven ages of the world, and the "o years 
 
 of the captivity of Babylon. For this captivity ought to reprelent to us 
 
 that into which K^ldam and his children have been led by fin, in all agcs 
 
 of the world ; and the feventy years it laded are reprefented by the feventy 
 
 weeks of Namely at the end of which Jesus Christ was to be offered 
 
 up in facrifice for our deliverance from it. Thus the time of ihc p.i {/ion ^ 
 
 that is, the time in which the church prepares her felf particularly to 
 
 celebrate this offering up of i\\cLa?nby docs not come till after the(c (c- 
 
 ven weeks of Septuagejima^ which reprefent thefe feventy years, at tlic 
 
 end of which t\\t(Q feve?2ty weeks were revealed to 'DauuL And it is 
 
 remarkable, that the angel told him, when he revealed them to him, ihat 
 
 he muft firfl reckon fc-ien weeks, and then fixty two. So that i\\d^ fi'cn 
 
 weeks are alfo very well reprefented by \.\\q fe'jL?t weeks between Sept ii a - 
 
 gefima and ^ajfion-vueek^ as the fixty two others, (of which it is faid, yhjd 
 
 after tbreefcore and t'-ji'O iz'eeks fhall Meiliah be cut off,) a:c by the fixty 
 
 two days which fall between the fame term and Good-friday. For, the 
 
 church can only give us here a brief reprefentation of thefc things. And 
 
 thus the Holy-'-jueek taken feparately, does alfo reprefent to us tlie i.;fi of 
 
 "Dan'ieh weeks, in which the faciilicc was to ceafe, and that before it 
 
 T t t Nvas
 
 5od An IntroducSlion to Book IIL 
 
 was ended J and in the midfi of the iz'eek he Jhall caufe the facrtfice and 
 the oblithn to ceafe^. 
 
 The books of Mofes (except Leviticm, which has already been read) 
 are continued till Taffion-weeky to fliew that we were fubjedt to the law 
 till Jesus Christ by his death delivered us from it. Then we take 
 Jeremiah J becaufe he was the moft exprefs image of Jesus Christ, 
 as humbled in pains and torments, not only by his words, but alfo by his 
 fufferingsj and becaufe there would not otherwife be time enough to finifb 
 ir, we begin it the thmfday before. 
 
 Goodfriday, and the day before it, are read the LAMENTATI- 
 ONS of the fame prophet. And faturday in paj/tcn-iz!eek \s read BA- 
 KU CHj which is the more fuitable to this time, not only becaule he is 
 as it were a continuation of Jeremiah ; but alfo becaufe he begins already 
 to raife the hopes of the Jews a little, in the midft of that weight of affli- 
 ction and captivity, under which they groaned. 
 
 Joshua is placed after Edfttr^ becaufe he is the figure of the true 
 Joshua, or Jesus triumphant and in glory; who leads into the land 
 of the livmg, the fouls which he has dcHvered from death and hell. Af- 
 ter which is read the book of Judges, which reprefent the apoftles and 
 bifhops who fucceeded Jesus Christ in the government of the church. 
 And to this is added the hiftory of Ruth, who was a poor flranger, but 
 was neverthelefs thought worthy to be one of tho(e from whom Jesus 
 Christ defcendcd, to teach us that God is no relpeOerof ptrlons, and 
 X that his church was to be particularly formed out of the GentiLs. 
 
 But with the books of the Old Teftament^ thofe of the New are 
 again begun with the REVELATIONS, which may be confidercd as 
 the Gofpel of Jesus Christ rai fed from the dead'^ and then follow 
 THE ACTS OF THE APOSTLES, that this book may be placed 
 as near as may be to Afcenfion:day and IVhitfundajy whexe its hilloty 
 begins. 
 
 The Epijiles of the Apoftles are placed in Whitfim-week and the week 
 following, becaufe their words ought to be confidered as the effed of that 
 fulnefs of the Holy Ghost, which they received, as on fVhit-funday^ 
 and as the firft rules which God gave by them to his church, which he now 
 bogao-to form. 
 
 *y- 27.. 
 
 The
 
 Chap. X. the Holy Scriptures. -07 
 
 The books of Samuel and Ki7igs arc begun after // Utfmitidc, and rcjd 
 for Tome part of the fummer : The wars which arc related in them, arc ac- 
 cording to S. Auftin, the figures of a more fpintual warfare; and Oiould 
 put us in mind, that what graces focver we may have recch ed in the pre- 
 ceding days of joy aud forrow, we are never to leave otf figl;ting tili wc 
 leave life, which the Scripture calls a ftate of -u;ar and temptation ; Tie life 
 of man upon earth is a continual iz-arfare \ 
 
 And therefore as this fpiritual war requires a great deal of wii'domaud 
 prudence for the conduct of it, wc have added the books of Solomon to thcfc 
 hiflories, in order to teach us how we ought ro regulate our beha\ lour ; and 
 that how confufcd foever our external atfairs may be which are r\ pitied by 
 thefe wars, yet that we ought never to fail of fupplying our fouls with ipiri- 
 tual food, by reading fomething. And thefe moral leclures arc fo ranged, 
 that the Troverbs and Ecclfiaftes, and often the book of Jl'tfdovi it fclf, 
 (which is a fort of abridgment, or repetition of the lanK- inf\ruclionb) arc 
 all read over before we come to the Song of Songs \ that fo, according to ijie 
 fentiments of the fathers, we may have learned in the Hrll of thele books 
 how to fubdue entirely the flefh and its lufls, and in the lecond, iunv to 
 tread all the vanities of the world under our feet, before we come to this 
 more fublime dilcourfe, which is fit only for the pureft Ibuls, who can al- 
 ready begin to feed on the pleafures of another life, before they leave this. 
 
 And we may obfcrve in the forementioned hilforics, another great 
 figure, which is, that as after God had rcjecled Saul, had defeated his ene- 
 mies by the hands of 'Davidy and had eflabliffied the glory of his temple, 
 which was the figure of his church, under Solomon^ who was the (i.uire of 
 Jesus Christ, the kingdom of the Jews was divided under Ribo- 
 boam'-i fo after God had rcjcded the fynagoguc, had defeated his enemies 
 by ] Esus Christ his fon, the apoiUes, and the primitive fathers, and 
 had fliewn the glory of his church under chrillian cniperours, Iciufms and 
 herefies began to grow in flrength, as foon as the days of perfecuiion were 
 once pafl. But as this was the time in which God cauled the moll ex- 
 cellent do(5lors of the church to appear; fo we have ioyned to thele hiOo- 
 ries of the Kings, the books of '^Daniel and Ezcki /, th^y being two of 
 the molt excellent men that ever appeared in the Jewifh church. 
 
 These two prophets have this ui common, that they both wrote at the 
 
 » Jcb vii. I. Vttlg- 
 
 T t t 2 f^nic
 
 508 ^n Introdudlion to Book III. 
 
 fame time, and during t\\Q.BabylomJh Qz^x\\\ty. But becaufe the beginning 
 of Daniel has a more natural connexion with the end of the hiftories of 
 the Kings J and the end of Ezekiel docs better connedl with the beginning 
 of Ezrdj we therefore begin ^\\\\T>amel, and end "^ixh Ezekiel. But we 
 intermix their chapters with one another, the better to fhew the order of the 
 times in which they faw the vifions which they relate, and how God be- 
 haved himfelf towards his people, during this captivity, and the future ex- 
 pectations and hopes which he gave them by thefc prophets. 
 
 After this follows Ezra, becaufe it is the hiftory of their return from 
 this captivity : And we here fee them firft employed after it, in the re-efla- 
 blifhment of that temple, with the defcription of which the book of Eze- 
 kiel cwd,s. And becaufe fome may think this defcription, though full of 
 myfteries, to be a little dry, we therefore begin in the thirteenth ijueek after 
 Trinity y to joyn morality with it, by joyning to it the book of Ecclefiafticm, 
 which wc continue to read with Ezra and Nehemiah, but break it off 
 while Job is reading, becaufe that book is it felf full of moral precepts, 
 which are intermixed with the thread of the hiftory. 
 
 W E have put this book of Job between Nehemlah and the Maccabees- 
 becaufe there is nothing in the lacred books to fill up this chafm in ancient 
 hiftoiy. And we may learn from thence, that as we read this hiftory after 
 the return of the Jews to Jerufaleniy and the re-building of the fecond tem- 
 ple, when they began to enjoy profound peace; fo it was, ftridly fpeiiking, 
 after the emperours had given peace to the church, that there were found 
 martyrs to patience among the retired and folitary, of which martyrs Job 
 was the figure. Which may alfo fliew us, that we ought never to be better 
 fatisfied with the private afBidions God fends us, than when the ftate where- 
 in we live is in appeaj-ance moft happy, and fartheft removed from pubiick 
 calamities. 
 
 The books of Maccabees follow Job^ to teach us, that in the progrefs 
 even of the greatcft virtues, there are fome difiiculties to contend with, and 
 to fhew us, that we ought to be very careful, how we fuft'er our felves to 
 be weakned either by outward aftiidions or difeafcs ; and ought on the con- 
 trary to ad the King in the midft of poverty, and to return with double 
 vigour to the combat, after we have made a good ufc of our fufterings : 
 Which we fhall never be able to do, unlefs we watch over our felves, with 
 particular care, in the beginning of our overcoming our misfortunes 5 which 
 
 ought
 
 Chap. X. the Holy Scriptures. 509 
 
 ought to be confidcred, as a ftatc of recovery from flckncfs which it is 
 foimtimcs more difficult to fupport oncsfclf in, than under the diftempcr 
 itfdf. And for this reafon, therefore, we here reafllimc ihc L>ook of Ec- 
 clejiafticm, to joyn it with this hiilory of the Maccabees; that wc ir.ay 
 learn from this divine work, (which the ancients call Tajapt?:^ as treating 
 of all virtues^ holy rules for a truly religious and chriftian convcrfation, and 
 that circumfpection which we ought always to apply to the Icaftachonsot 
 our lives. 
 
 After this we take the LefferTrophcts, bccaufc they arc full of ear- 
 ned exhortations to repentance, which is the oniy means finfuJ man has 
 left to prepare himfelf to receive Jesus Christ; [whofe Advent now 
 approaches] and alfo becaufe they fpakc particularly of his coming. 
 Thus, (not to mention Hofea, Joel, or Malacht, of which wc have 
 already given an account, when we fpoke of the Movable weeks) wc hac 
 fee in Amos, with what fury God revenges himfelf of his enemies with 
 out fo much as Iparing his own people, whofe luxury and vices were an 
 abomination unto him, and declares that the captivity of Babylon was at 
 hand, and that they Jhonld not make mention of the name of the Lord'y 
 in the calamities to which they fhould be reduced ■■> that even this might 
 make them the more defirous of feeing and hearing the MtJ/iah, who was 
 infinitely to excel all the prophets. 
 
 OB ADI AH alfo affures us, that the d^iy of the Lord is near^. 
 JONAH ihews us the value of repentance, by the example of the 
 Nmevites. 
 
 MIC AH feems to be another Ifaiah in his flile, in the force and 
 energy of his reproofs, and in his manner ot comfoning Stn^ by pro- 
 mifing her her Sovereign and her Saviour, and by being lb particular 
 as to declare that Bethlehem fliould be the place of his birth. 
 
 NAHUM alfo exprefles God's fury againll his enemies, but he adds, 
 Behold upon the mountains, the feet of him that bringcth good tidiugs^ 
 that piblifheth peace I O Judah, keip thy folemn fafts\ By which 
 he fhcws that the coming of the Mejfiah was near at hand. 
 
 HABAKKUK prophefies of the ruin of Jerufalcm, and alfo of that 
 of the Chaldeans whom God would make ufe of to deOroy it; and hc^ 
 (liews at the fame time the deliverance of the Jews by OruSy and liiatof
 
 ^ lo An Introdu6l:ion to Book III. 
 
 the elc6t by Jesus Christ, of whom he fpeaks as if had ah-eady been 
 in his tcmpk, and had enjoy ncd all the earth to keepfiltnce before htm \ 
 
 ZEPHANIAH feems to be the abridget of Jeremiah. He firft brings 
 confufion upon the Jews, and other nations, for all their finsj and then 
 comforts them, as if the Lord, who was to be their deliverer, was already 
 mthemidftof thern^. 
 
 H AGGAI, full of a wonderful boldnefs and confidence, prefTes upon 
 the Tews the re-building of the fecond temple, and allures them, that ^/j^ 
 glory of this latter hotife JJoall be greater than that of the former y bccaufe 
 of the Meffiah, who was to appear in it^. And looking through \\\^ firfi 
 coming ofjEsusCHRisx to the fuond^ and confidering them both as 
 very near, he fays, Tet once it is a little while and I ii'ill Jhake the hea- 
 'veUj and the earthy and thefea, and the dry land^, which may be under- 
 ftoodof his lajl comings and then he adds. And I will fhake all nations^ 
 and the defire of all nations fhall come, and I will fill this hotife with 
 glory ^, which may alfo fignify his^fr/? coming i fo vifibleisit, that the fpi- 
 lit of God does almoft always jcyn them together. 
 
 ZECHARIAH is more copious in defcribing what was to happen to 
 the Jews, till the coming of the Son of God, whom he always has in 
 view 5 and he is fo particular in relating the circumflances of his life and 
 death, and the advantages which the church would derive from thence, that 
 he feems rather to be an evangelift than a prophet. 
 
 So that whether the year ends with this week, or with the laft of the 
 Movable weeks, the reader will always find things which point out the 
 coming of the Son of God, in a very fmgular manner, and are par- 
 ticularly proper for this feafon. For it may here be obferved that 
 the laft week of the Ecclefiafiical year is as it were the preparation for Ad- 
 I'ent 5 whence it was that fome would formerly have it to be a part of it, 
 and therefore made Advent to contain five weeks. 
 
 And if the year ends with the extraordinary week, you will there 
 alfo find things taken from the Epiftles of S. Teter and the Revelations, 
 which fpeak of the laft time, and the day of judgment j and this we 
 thought proper for the fame reafons ; namely, the feafon in which this 
 •week always falls. 
 
 » ii 20. ^ iii. 5. Ni. 5. • .^ii. 5- *si. (>• 
 
 And
 
 Chap. X. the Holy Scriptures, 
 
 A N D it n^iy alfo be obfcrved^that in this Ke^jj.n.etloci il-.c 'P; o;Uts ^ l.i Ji 
 arc the ApofiUs of the Old lavs, srd the yliojtles \x h:ch arc the ''liophets ci 
 tne i\^^--Vucdi(pcrrcdthi-oughoutahiioaa:i thedi'Tercnt kafonv ct" the vui . 
 that we may at all times look on them as our maflcrs, who are to teach ll^'^.ow 
 to know, and love God, and reform cur manners -, and that by ihii mcins, 
 wc may not tire our fclvcs with readmgtoo much at one time. 
 
 The Use of the Table. 
 
 THIS table is very eafy to be undcrflood. Above the columns is fct 
 down the time of theyear, and at the fide of them, the fuji^ays and 
 week-days : and in the body of each column are cyphers, which anfw cr to 
 thcCcfi'ndays and ^-Jueek-days, and fliew what chnpters are then to be r.:.d of 
 the book which is named above. And wherever we Ice other fir-allcr cy- 
 phers under thefe with a line betweeen them, ns 38 ■,,--: 1, it flunilies that 
 you are to leave off at the ninth verfe of thisthirty eigthth chapter, and re- 
 afllime it at the one and twentieth verfe, either entirely omitting what is be- 
 tween, or running it but flightly over. And if there arc feveral littic cy- 
 phers one above another, it fignifies that thefe places are as it were lb many 
 parcnthefes, which are paflfed over, but all the refl is ncvcrthelels read. 
 But if there be an o before the little bar, inftcad oi a cypher, as c--2', it 
 fignifies that you are to begin reading this chapter at the 27th vcrl'c : And if 
 on the contrary, it be after the bar, as 2 3—0, this fhews tlut you are to read 
 this chapter to the 23d verfe, and no farther. 
 
 And if you find an o by it fclf among the large cyphers, which !>.cw 
 the chapters, it either fignifies, that the chapters which are not marked, arc 
 to be omitted, or that you are not on that day to read any thing of the book 
 which is named, where this o is. 
 
 N. B. It mtift be here objerved, that ^J^hat ^Jje here call, the firft week 
 after Chriftmas, is the firft week after Advent ; -j^hnh ts the Lift -^rek 
 of the civil year, which ends in December 5 and we call it fo^ bcciufc 
 Chriftmas-day is always in it, at leaft, if not before it. 
 
 T HE 
 
 k1 r
 
 i 
 
 4
 
 Advent. 
 
 I. 
 
 Week. 
 
 I. 
 
 II. 
 III. 
 IV. 
 
 V. 
 VI. 
 Sat. 
 
 ISAIAH. 
 
 chap. - - - - I, 2, 5 
 
 4, f, 6, 7 
 
 8, 9, lo 
 
 II, 12, 13, 14 
 
 i/> 16, 17, 18 
 
 19, 20, 2 I 
 
 22. 2^, 24 
 
 II. 
 
 Week. 
 
 I. 
 II. 
 III. 
 IV. 
 
 V. 
 VI. 
 Sat. 
 
 Chap. - - 2j-, 
 
 2<5, 27 
 28, 29 
 
 34. 35- 
 
 30 
 33 . 
 
 39. 40-+1 
 4^. 43' 44 
 
 III. 
 
 WhKK. 
 
 IV. 
 Week 
 
 I. 
 
 ir. 
 III. 
 
 IV. 
 V. 
 VI. 
 Sat 
 
 I .S A I A H. 
 
 Chap. 4{-, 46, 47. 
 
 48, 49, 5-0. 
 
 5''.fi.f?.f4 
 J-f. 5-6. 5-7. 
 j-8, f9, 60 
 61, 6i, 6;. 
 
 64, (><;. (>(■,, 
 
 ' I. 
 
 ,11. I 
 III.! 
 
 IV. 
 
 jvi. 
 
 ROMANS. I LEVITICUS. 
 
 Chap 
 
 I, 2. 
 
 3.4- 
 
 5-. 6. 
 
 7.8. 
 
 9, 10. 
 
 1 1, 12. 
 
 Ch. 
 
 - - I , 
 
 1. 
 
 Nothing in f Articular is to 
 be read on Chrifnnas- 
 dayj and if that Day 
 happen to be one of the 
 foregoing ones, all its 
 LeJJons are to be carried 
 forward to fill up this 
 Saturday ; and if it falli 
 on Sunday follovping, the 
 Leffons are in like rnanner 
 to be taken from thence 
 that fill up this Da;. 
 
 C H R I V T 
 
 M A 
 
 W t I K 
 
 fl//<rC!uiitmis. 
 
 I. 
 II. 
 
 III. 
 IV. 
 
 V. 
 
 1!. 
 
 V. FF 
 
 after ( 
 and :, 
 Civii let, 
 
 !^0.\!ANS. 
 C/;-;. u. 14. 
 
 I. CORINTH. 
 
 Ci.jtp. . . I.J 
 
 5.*. 
 f. «. 
 
 -. 8. 
 9. lo. 
 
 11-V 
 CLtf. 
 
 iTKi..> 
 
 I. 
 II 
 III. 
 
 IV. 
 V. 
 VI. 
 
 Sat. 
 
 i I. IS 
 
 IJ 14 
 
 If. It 
 
 IICORINTH 
 
 CiiAp. - . I, a 
 
 ;. 4 
 
 III. 
 
 
 
 W F t K 
 
 1 
 
 I - . II 
 
 after Chrii'inui . 
 
 II. 
 
 C.\LATI.\NS. 
 
 
 111. 
 
 C/.4;>. 1, 1, ; 
 
 
 IV. 
 
 4. f. 6 
 EPHF.SIANS. 
 
 
 v. 
 
 C^f. - - I. X 
 
 
 VI. 
 
 ?• 4 
 
 14 
 I .- 
 
 Moveable Week.s. 
 
 I. 
 
 
 PHILIPPIANS. 
 
 TOBI T. 
 
 Week. 
 
 I. 
 
 Chap. 1 . 
 
 Chap. - - I, 2 
 
 
 II. 
 
 2. 
 
 3' 4 
 
 
 111. 
 
 3- 
 
 f'6 
 
 
 IV. 
 
 4- 
 COLOSSIANS. 
 
 7.8 
 
 
 V. 
 
 Chap. - - - - I, 
 
 9, 10 
 
 
 VI. 
 
 2. 
 
 1 1, 12 
 
 
 Sat. 
 
 3. 4- 
 
 n 
 
 II. 
 
 
 Week. 
 
 I. 
 
 
 II. 
 
 
 III. 
 
 
 IV. 
 
 
 V. 
 
 
 VI. 
 
 
 Sat. 
 
 I. THESSALONIANS 
 Chap. - - - 1,2 
 
 3- 
 4- 
 f- 
 
 II. THESSALONIANS 
 Chap. - - - - I. 
 
 2. 
 3 
 
 JUDITH. 
 
 Chap . - . I, 2 . 
 
 1'4 
 5-, 6 
 
 7.8. 
 
 9, ro, II. 
 
 12, n. 
 
 14- 'f- "''• 
 
 III. 
 Week. 
 
 I. 
 II. 
 III. 
 IV. 
 
 V. 
 VI. 
 
 Sat. 
 
 1. TIMOTHY. 
 Chap. - - - - 
 
 ESTHER. 
 Chap.- -1,2 
 
 3. 4. f- 
 6, -. 
 
 8,9- 
 
 10, I I, 12. 
 
 13. 14. 
 
 If, 16. 
 
 M O V t A BL K W K K K S, 
 
 iV. 
 Week. 
 
 V. 
 Vi. 
 
 .V.J.' 
 
 I. II. MOTH Y 
 Chap. - - - I . 
 
 2 
 
 TiTUS. 
 
 (.•/.</. - - - , 
 
 i. 3 
 PHU.FMON 
 
 HoSfcA. 
 C/^-i;. 1,1. 
 ^.4- 
 
 7.8. 
 
 9. I . 
 
 II. 11. 
 
 n. >4 
 
 WtKK. 
 
 ]. 
 
 :i. 
 
 i!. 
 1 \ . 
 
 ni.iiRr.ws. 
 
 chap. - - 1,2. 
 3.4- 
 
 7.S. 
 
 JtJF.L. 
 
 t . 
 
 a. 
 
 MALACin. 
 
 
 \'. 
 
 9, 10. 
 
 X 
 
 
 .i.U. 
 
 1 1 . 
 11,1; 
 
 3 
 
 N. B. // SeptuJj.^clVi;na hap^rm 
 foor^er, vhat (af^t.ct h htrr 
 re.t.l c^tUfe Moyci\]cUtfi! . 
 viiij} ie fMt after the I tft 
 Sunday after Trinity, ms wr 
 fyall more pau.itusrlj ci>- 
 ferxe in that PUtt. 
 U U U ^rfniaTf':rr.A
 
 eptHO.'y^e'imf-.i <i:X^i\e rm ond ^ttiiinn.xge :mii. 
 
 L E N T. 
 
 Scptuagejirna. 
 We e k. 
 
 II. 
 
 1V-. 
 
 V. 
 
 VI. 
 Sat. 
 
 GENESIS. 
 Cha^. 1,1, 3 
 
 4. )-. ^. 7- 
 8, 9, lo, II. 
 
 -' 3' 
 
 12, 13, 14, I?- 
 16, 17, li^). 
 
 19, io, 21, 22, 
 23,14. if. 
 
 Week. 
 
 II. 
 
 111. 
 iV. 
 
 VI. 
 
 26, 27, 28. 
 29, 30, 1 1 
 
 3i'33' 34. 3f- 
 36, 37, 38,39. 
 
 0-(j 
 
 5-0. 
 
 40, 41, 4*- 
 43' 44. 4^46- 
 
 ^-26. 
 
 47,48,49, fo. 
 
 We e k. 
 
 Afrj-MUnefday. 
 
 11. 
 
 IV. 
 V. 
 
 Vj. 
 
 EXODUS. 
 
 Chap. I. 2, 3. 
 
 4, f. <5, 7. 
 
 l4-2b, 
 
 8, 9, 10, II. 
 
 12,13. 14. 
 Ij-, 16, 17,18. 
 
 19,20,21, 22 
 23, 24, 25-. 
 
 Week 
 in Lent. 
 
 11. 
 
 ill. 
 IV. 
 V. 
 
 71. 
 
 Sett. 
 
 EXODUS. 
 chap. ---------- a6, 27, 28. 
 
 29, 30, 31. 
 
 3^' 33' 34. 
 3f> 3<5, 37' 
 38, 39, 40. 
 
 NUMBER S. 
 
 1,2, 3.4 
 
 f-4+> 5-3-, ^^-V- 
 5-, 6, 7, 8, 
 
 18-84 
 
 11. 
 Week. 
 in Lent. 
 
 II. 
 
 111. 
 IV. 
 V. 
 
 VI. 
 
 Sat. 
 
 9, 10, II, 12. 
 
 l4-2i.. 
 
 13, 14, If, 16. 
 
 j-ib. 
 
 17, 18, 19, 20. 
 21, 22, 23, 24. 
 
 2f, 26, 27, 28. 
 29, 30, 31, 32. 
 
 to verfe 8, and then add only the ii, 13, 
 
 17, 20, Z3,26,29, 32,34,/t«</39X'er/fj 
 
 35. 34. 35". 36- 
 
 7-i7' 15-C. 
 41-4^- 
 
 111. 
 
 Week 
 in Lent. 
 
 11. 
 
 111. 
 IV. 
 V. 
 VI. 
 Sat. 
 
 DEUTERONOMY. 
 Chap. I, 2, 3 
 
 4' ^'j 6 
 7. 8, 9 
 10, II, 12 
 13, 14, ij- 
 16, 17, 18 
 19, 20, 21 
 
 Lent. 
 
 Easter. 
 
 IV. 
 V/ E K K 
 
 in Lem, 
 
 IV. 
 
 V. 
 
 Vi. 
 
 Chap 
 
 Cha;: 
 
 DEUTERONOMY. 
 
 i2. i3> ^4- 
 
 if, 26, 27. 
 28, 29, 30. 
 
 31. 3*' 33. 34. 
 
 0-44. 
 
 JEREMIAH. 
 
 9. 
 
 ■ I, i, 3. 4 
 5", 6. 7, 8, 
 10, II, 12. 
 
 V. 
 Week 
 in Lera. 
 
 ill. 
 iV. 
 V. 
 VI. 
 Sat. 
 
 J -E R E M I A H. 
 Chap. 13, 14, I ^, 16. 
 
 17, iS, 19, 10, 21. 
 
 22. 23, 24, 2f, 
 
 z6, 27, 28, 29. 
 3°. 3'. 5i. 
 
 33. 34. 35-. 
 36, 37, 38, 39. 
 
 Faj/ion 
 Week. 
 
 1. 
 
 11. 
 111. 
 IV. 
 
 V. 
 
 yi. 
 
 Sat. 
 
 JEREMIAH. 
 
 Chap. _- 40, 41, 42. 
 
 43, 44, 44, 46, 47, 
 48, 49. T°' 
 
 LAMENTATIONS. 
 
 Ciiar. •- r, 2, 3. 
 
 ' 4, _f. I BARUCH. I, 2, ?. 
 4. f. <>• 
 
 E ASTER 
 
 1. 
 
 Week. 
 
 
 
 11. 
 
 
 111. 
 
 
 iv. 
 
 
 V. 
 
 
 VI. 
 
 
 Sat. 
 
 Read and meditate on the fublick Of' 
 fices of the Church, and thofe Scrip' 
 tares -which are ufed in them, on this 
 Occafion. 
 
 REVELATIONS. 
 
 Chap. - I. 
 
 2. 
 
 3- 
 
 4. S- 
 6. 
 
 JOSHUA. 
 
 Chap. 1 . 
 
 2. 
 
 3- 
 4- 
 S- 
 6. 
 
 1. 
 
 
 REVELATIONS. 
 
 JOSHUA. 
 
 W EEK 
 
 1. 
 
 Chap. 8. 
 
 Chap. - - - 7 
 
 after EaJIer. 
 
 11. 
 
 9- 
 
 8 
 
 
 111. 
 
 10, II. 
 
 9 
 
 
 IV. 
 
 12. 
 
 10 
 
 
 V. 
 
 13- 
 
 II 
 
 
 VI. 
 
 14. 
 
 12 
 
 
 Sat. 
 
 I)-- 
 
 13 
 
 11. 
 
 Week 
 
 after Eajler. 
 
 11. 
 
 111. 
 IV. 
 
 V. 
 j VI. 
 
 Sat. 
 
 REVELATIONS. JOSHUA 
 
 Chap. - . 16. Chap. - - 14 
 
 ^7- i 
 
 18. 
 19. 
 
 20. 
 21. 
 
 15-, 16. 
 
 10-63 
 
 18. 
 20. 
 21, 
 
 19.
 
 Easter. 
 
 hajter. It Ltijunud. ;iv.d fr;t.i:y \\ ..k. 
 
 HI. 
 
 WEEK 
 
 after Eajler. 
 
 I 
 II. 
 
 Ill 
 
 IV. 
 
 V 
 
 VI. 
 
 Sat 
 
 A C T S. I J O i H U ^.. 
 Chap. - - - I. Chap. 
 
 J U D G E 5. 
 Chjp X. 
 
 2 
 
 5 
 
 IV. 
 WEEK 
 
 after Eafter. 
 
 I 
 
 II. 
 III. 
 IV. 
 
 V 
 
 VI. 
 S.xt. 
 
 AtTs. I JUDGES. 
 chap. - - - 8 \chap. 6 
 
 9 
 
 10. 
 
 II. 
 
 12 
 
 7- 
 8 
 
 9 
 lo 
 II 
 I. 
 
 VI. 
 WEEK 
 
 I. 
 
 Jlccr E.t\\er. 
 
 II 
 
 
 lil. 
 
 
 Iv 
 
 
 V. 
 . 1 
 
 
 Vjr 
 
 ACT 
 Cksf' ■ ■ 
 
 i7. 
 
 fhjf. 
 
 Cbj;. 
 
 J L D G h >. 
 
 R r T H. 
 
 W E E K. 
 
 V. 
 WEEK 
 
 alcer E.Jhr 
 
 Afcenfion-day. 
 
 I. 
 
 11 
 
 III. 
 IV. 
 V. 
 VI 
 
 Sat 
 
 ACTS. 
 Chap. - . - 1 , 
 
 16 
 
 17 
 i8 
 
 !9. 
 
 20. 
 
 2l. 
 
 J U D G E S'. 
 Chap. - - - _ . . 15. 
 
 i4 
 15- 
 
 16. 
 TheOffice oftheChurch c 
 
 17. 
 18 
 
 II. 
 III. 
 
 IV. 
 
 V. 
 VI. 
 
 rheht-ISTLEoiif. J AMES 
 chjp. , 
 
 . E iISTSRofSr.PETtK. 
 (bap 1 
 
 T inity 
 
 \\ t E K 
 
 I. 
 II 
 
 111. 
 
 IV. 
 
 \ 
 
 VI. 
 
 ■>Jf 
 
 I s '.r-Lt-L 
 Ll:jp. I , i. 
 
 6, -. 8 
 
 9 ic 
 
 1 1 . 
 
 '4 
 
 1 1' t r E B 
 C64, I 
 
 I. J O H S ' 
 Ck.f. . - - - I, ;, » 
 
 1 Epifl. cf 5i l>i • . 
 
 ^ Kpll of »t I ' ix 
 
 E iftic of "l UK. 
 
 Atter Trinity. 
 
 Alter i K I .N 1 ! "» 
 
 I. 
 
 WEEK 
 after Trinity. 
 
 I 
 II 
 
 III. 
 IV 
 V. 
 VI. 
 Sat. 
 
 Chap. 
 
 \M 
 
 U EL 1 
 
 - - 
 
 IS 
 
 \6 
 
 
 17, 
 
 ih. 
 
 
 I9» 
 
 2C 
 
 
 il, 
 
 22. 
 
 
 2^, 
 
 24 
 
 
 25, 
 
 26 
 
 27, 
 
 :8, 
 
 29. 
 
 ROVE 
 
 . . I. 
 
 4 
 
 o 
 
 5, 
 6 
 
 II. 
 
 WEEK 
 
 afccr Trinity. 
 
 I. 
 
 11. 
 HI 
 
 IV 
 
 V. 
 
 VI. 
 
 Sat 
 
 1 SAMUEL. 
 
 Chap. ■ ■ ?c, 3i- 
 
 2 SAMUEL. 
 
 I, 2. 
 
 3, 4 
 
 s. 6 
 
 7, 8, 9 
 
 10, II. 
 
 12, i^ 
 
 1' R O V K 
 Chap. - - - 
 
 BS 
 
 - 7 
 
 8 
 
 9 
 lo 
 11 
 1 J 
 
 1 • 
 
 IV. 
 W E E K. 
 after Trinity. 
 
 III. 
 
 
 WEEK. 
 
 I 
 
 afcer Trinitj. 
 
 II 
 
 
 III 
 
 
 IV. 
 
 
 V. 
 
 
 VI. 
 
 
 'Sat. 
 
 ■' 
 
 
 2 S A M U E L. 
 J4, '5 
 i6, 17 
 
 10, 19. 
 
 20, 21. 
 22, 25, 24 
 
 I KINGS. 
 
 Chap. - - - I, !• 
 3, 4, 5 
 
 I RU V E R B.^ 
 l-r 
 I <; 
 
 16 
 
 >?• 
 18. 
 
 »9 
 
 2'- 
 
 I. 
 II. 
 III. 
 
 IV. 
 V. 
 VI 
 
 K I 
 
 CA;;. 
 
 N G >. 
 
 . 6. -. 
 
 8. 
 
 9, 10. 
 
 11. la. 
 
 M. >4 
 n, I?. 
 
 r R u 
 CbA\ 
 
 L h L 
 
 It 
 3 : 
 
 -4 
 3« 
 
 V. 
 
 WEEK 
 
 attcr Tiinit) 
 
 
 1 K 1 
 
 N G S 
 
 t'HOVfa.ilL^ 
 
 I. 
 
 ''■•';• - 
 
 - IC, 2C. 
 
 CAv : B 
 
 II. 
 
 
 .1, 12. 
 
 ;o 
 
 
 11. K 
 
 1 N G :> 
 
 
 ill 
 
 t'j;-. - 
 
 • . 1. J 
 
 3^ 
 
 IV. 
 
 
 3» 4 
 
 KCCLEblASTEv 
 
 V. 
 
 
 5> • 
 
 '.^4;. I. 
 
 M 
 
 
 7» 8 
 
 2 
 
 .It 
 
 
 5. «^ 
 
 ) 
 
 VI. 
 
 W E E K 
 
 alter If ir.t) 
 
 II 
 
 III. 
 IV. 
 
 V. 
 
 I 
 
 OJf. 1 I 
 
 N <j S. 1 
 
 , 1-', M 
 
 14, "i 
 
 16, 17 
 
 18, i> 
 
 30, 21 
 
 «2, aj 
 
 34, 2$, 
 
 Cbji;.
 
 Aricr r R 1 iM rr Y 
 
 Vil. 
 
 Week 
 
 after Trinity. 
 
 11. 
 
 \^at 
 
 I. CHRONICLES. 
 Chap. lo. I £. 1 z. 
 
 2;-o. 5-7. 
 9-14. 
 14-57. 
 13. i+. If. 
 j-ii. 
 
 16. 17. 18. 
 
 9-1 f. 
 
 19. 20. 2 I. 
 
 22. 23. 24. 
 
 7-24. 7-0 
 
 28. 29. 
 
 II. CHRONICLES. 
 Chap. 1- ^■ ?■ 
 
 h.CC,LbSlAST£S. 
 Chap. II 
 
 W I S D O M. 
 Chap. I 
 
 2. 
 
 3 
 
 VllJ. 
 
 Week 
 
 aft erTiinity 
 
 11. 
 111. 
 IV. 
 V. 
 VI. 
 Sat. 
 
 11. CHRONICLES. 
 
 Chap. 4- 5". 
 
 6.7. 
 
 8. 9. 10. 
 
 IT. 12. 13. 
 
 14. If. 16. 
 
 17. 18. 19. 
 
 2G. 2 1. 
 
 WISDOM. 
 Chap. 6 
 
 7 
 8 
 
 9 
 10 
 1 1 
 
 12 
 
 IX. 
 
 
 11. CHRONICLES. 
 
 W E E K 
 
 1. 
 
 Chap. 
 
 22. 23 
 
 ^fter Trinity. 
 
 1!. 
 
 
 24. 2f. 
 
 
 ill. 
 
 
 26. 27. 28. 
 
 
 IV. 
 
 
 29. BO- 
 
 
 V. 
 
 
 S'- 3* 
 
 
 VI. 
 
 
 33- 34 
 
 
 Sat. 
 
 
 3f- ?6 
 
 WISDOM. 
 Chap. 1 3 
 
 '4 
 If 
 
 16 
 
 17 
 18 
 
 After Trinity. 
 
 X. 
 
 W E E K 
 
 after Tnaity. 
 
 111. 
 IV 
 V. 
 VI. 
 Sat. 
 
 DANIEL. 
 
 Chap. I. 
 
 EZECHIEL. 
 Chap. I. 2. 
 
 4. f . 
 7.8. 
 10. 1 1. 
 13. 14. 
 
 '3- 
 2. 
 
 Xi. 
 
 Week 
 
 after Trinity. 
 
 II. 
 
 111. 
 IV. 
 
 V. 
 
 VI. 
 
 Sat. 
 
 EZECHIEL. 
 
 Chap. 
 
 16. 17. 
 19. 20. 
 22. 23. 
 
 2f. 26. 
 28. 29. 
 31. 32. 
 
 34. 
 
 I«. 
 
 2 r. 
 
 24. 
 
 30. 
 33- 
 3^- 
 
 Xll. 
 
 Week 
 
 after Trinity. 
 
 11. 
 
 111. 
 IV. 
 V. 
 VI. 
 Sat. 
 
 EZECHIEL. 
 
 Chap. 36. 37. 
 
 DA N I E L. 
 
 Chap. 3 . 
 
 57-88. 
 
 4. 14. 
 
 7.8. 
 
 f. 9. 
 
 6. 10. 
 
 II. 12. 
 
 
 At 
 
 ter T R I N 1 
 
 T Y.- 
 
 i 
 
 ■ Xlll. 
 
 
 EZECHIEL. 
 
 ECCLESIASTICUS. | 
 
 W K E K 
 
 1. 
 
 Chap. 38.39. 
 
 Chap. 
 
 I. 2. 
 
 ^/er Trinity. 
 
 11. 
 
 111. 
 
 40.41. 
 42.43. 
 
 
 3- 
 
 4. r 
 
 
 IV. 
 
 44. 4f . 
 
 
 6.7. 
 
 
 V. 
 
 46.47.48. 
 o-b. 
 EZRA. 
 
 
 8. 
 
 
 VI. 
 
 Chap. 1.2.3.4. 
 3-19. 
 
 
 9- 
 
 
 Sat. 
 
 f.6.7. 
 
 
 10. 
 
 XIV. 
 
 
 EZRA. 
 
 ECCLESIASTICUS. | 
 
 Week 
 
 1. 
 
 Chap. 89. 10. 
 
 Chap. 
 
 1 1. 
 
 after Ti'mity. 
 
 
 2-15 20-0 
 
 
 
 
 NEHEMIAH. 
 
 
 
 
 11. 
 
 Chap. 1.2. 
 
 
 12. 13. 
 
 
 111. 
 
 3.4. 
 
 
 14. If. 
 
 
 IV. 
 
 ^.6. 
 
 
 16. 
 
 
 V. 
 
 7.8. 
 8 65. 
 
 
 17. 18. 
 
 
 VI. 
 
 9. 10. 1 1. 
 
 2-28. 4-0. 
 
 
 19. 
 
 
 s-«/. 
 
 12. 13. 
 
 227. 
 ^3-26. 
 
 
 20. 21. 
 
 XV. 
 
 
 1 B. 
 
 
 
 Week 
 
 1. 
 
 Chap. 1.2. 3. 
 
 
 
 after Trinity. 
 
 11. 
 111. 
 
 IV. 
 V. 
 
 VI. 
 Sat 
 
 4. f . 6. 
 
 7.8.9. 
 10. 1 1. 12. 
 i3.i4. If. 
 16.17.18. 
 19 20. 21. 
 
 
 
 After Trinity. 
 
 XV i. 
 Week 
 after Tri- 
 nity. 
 
 I. 
 
 11. 
 ill. 
 IV. 
 V. 
 VI. 
 Sat. 
 
 JOB. 
 Chap. 22.23.24 
 2f. 26. 27 
 
 28 
 
 3i- 
 
 34- 
 
 V- 
 
 29. ?o 
 
 3i-33 
 3f.36 
 
 38.39 
 
 40.41. 42 
 
 II. 
 111. 
 IV. 
 V. 
 VI. 
 Sat. 
 
 i. MACCABEES 
 Chap. I 
 
 XVllI. 
 Week 
 after Tri- 
 nity. 
 
 II. 
 
 111. 
 IV. 
 
 V. 
 VI. 
 Sat. 
 
 I.MACCABEES 
 
 Chap. 9 
 
 10 
 
 1 1 
 
 12 
 
 13 
 
 14 
 If. 16 
 
 i ECCLESIASTICUS. 
 
 'Chap. 2 2. 
 
 *3- 
 
 24. 
 
 26. 27 
 
 28. 29^ 
 
 30. 
 
 ECCLESIASTICUS. 
 
 Chap. 3 1 . 
 
 3*- 
 
 33- 
 34- 
 
 3f. 
 36. 
 
 37- 
 
 XIX
 
 After Trinity. 
 
 At:cr T R 1 N 1 I Y. j 
 
 XIX. 
 
 Week 
 
 «/«r Trinity. 
 
 1. ( 
 
 11. 
 111. 
 IV. 
 V. 
 VI. 
 Sat.] 
 
 n. MACCABEES 
 Chap. 1. 
 
 2. 
 
 3- 
 4- 
 
 f 
 6. 
 
 7- 
 
 ECCLESIASTICUS. 
 Chap. 38. 
 
 39- 
 
 40. 
 
 4«- 
 4»- 
 43- 
 
 44- 
 
 XX:1. 
 W L t K. 1 
 
 1. 
 
 U. 
 
 Ill 
 
 IV. 
 V. 
 
 VI. 
 
 54; 
 
 HA3AKKUK.. 
 ^^?- I. 1. 0. 
 
 ZEPHANIAH. 
 
 Cl^P- 11.,. 
 
 HAGGAl. Z^CHARIAH 
 
 Cbp. J. a. Chap. , 
 
 » 1 ♦ r 
 
 7 S 
 9. 1 . II 
 «J. ij. u 
 
 XX 
 
 Week 
 after Trinity 
 
 1. 
 
 11. 
 lil. 
 IV. 
 
 V. 
 
 VI. 
 Sat. 
 
 11. MACCABEES. 
 Chap. 8. 
 
 p. lO 
 1 1. 
 
 12. 
 
 13- 
 
 14. 
 
 ECCLESIASTICUS. 
 
 Chap. 4,-. 
 46 1 
 47. 
 48. 
 49- 
 J-° 
 
 7 he I^xtraordifidTY Week. | 
 
 VV E t k. 
 
 1. 
 11. 
 
 Ijl. 
 
 '/ 
 V. 
 
 VK 
 
 II.I'ETKR, 
 Chap. 1. 
 t. 
 
 1. JOHN.* 
 Chap. I. 1. 
 
 Ri VhL\lI'^.\.s 
 
 Ch.p. 4 f 
 
 tt • 
 
 b. y 
 
 10. II. 
 
 11. 1;. 
 
 •4 » 
 11 : : 
 
 XXI. 
 
 Week 
 
 after Trinity. 
 
 1. 
 11. 
 
 111. 
 
 IV. 
 
 V. 
 
 VI. 
 
 Sat. 
 
 AMOS. 
 Chap. ,. 2. J. 
 
 4. f . 6. 
 7.8. 9. OBADIAH. Cha. i. 
 JONAH. 
 
 ^hap, I. 2. 5 .. 
 
 MIC All. 
 Chap. I. 1. 5. 
 4. f. 6. 7. 
 
 N AHUM. 
 Chap. I. 2. ^, 
 
 
 2^. B. If there yet remain any weeks between the twenty feconJ Sur)J.rr aftrr Trimty and ytJvnt. ti 
 filled up with as many ot the moveable weeks as were not read l«torc Sepiu/iff .ma ; amj ly tS ■ 
 number of fifty two weeks, which ordinarily makes up the year, wiu aiway.-i'l* found conpcit. I. 
 caufe, as we have faid, the eccle/iajlical year has Ibmctimes fifty three, we have tlurrcto.-c alor>i ■:.■ <• • 
 nary wed:, which can never come before Septuagejima, but a.u-jys fiiils immcd j-cly l^torc 
 can happen no oftner than once in five or fix years. And therefore we have fi.lcd it with v . 
 ready read, becaufe otherwife what would have been put in tlii.*; week, would not have btcn tcvl 
 every year. 
 
 But if any one fliould not remember, how many of thelc m(r.t.^Llt vreeks wac left unread boforc v: ,. s- 
 gej/ma; they need oniy obferve that the Sunday of the firji moztaiie week i<; always rhc .•/ r.; 'ur..,^. ■ ■ , 
 iZw 11. year, in fanuary. So that they have only to look on an Almanack, and rcck^ 
 weeks before Sebtiatgeftma, as there are Sundays between tliis third Sundnf in yanuAry . ..: 
 then the 7Tioveable weeks which remain after that, will be thofe which are to Ixr rod in : 
 after all there yet remains a week before Advent, it muft be fiiicd up with this txtraordm.t'^. . 
 
 But that every thing may be the more clear and eaiy, wc fliall here add A T A B L E 
 
 FEASTS, up to the year 1740. wherein thefe weeks will be flcwn, as well as the x....- ,.. .^.^.,.. 
 
 upon Eafler and one gJancc of the eye will (liew all th.it has Vca\ laid alxjut them 
 
 The number which is fct againft thcra in this Table, (lews how many of them happen cvctt vtar be- 
 fore Septuagefima ; and ccnfequentiy what remains of them after that number is taken out muft te JklJcd aiva 
 the 2 2(^. week after Trinity, to compleat the number of the weeks of the year. 
 
 For inftance, the year 1713. is laid to have one moveable vttk and 16 wetkt after Trinity ; and v 
 
 there will then be one of thele nioieable weeks before Septuagejima, and tour lo add to lU ;: ■ 
 
 Trinity. 
 
 But if the number of tttoveable weeks in the Tab'.c, when added to that of the vetki after Tnmrt, 
 all but 26, this fliews th.it to them mufl aTo be nJdcd the extr»or,l:)iar) week bttotc mencioncJ. 
 this may be the better diiccrned, I have mark'd the years which have it with an .^Itci'k. 
 
 rr; 
 Ar. 
 
 A T .\ r I y
 
 A Table 
 
 of Weeks and Moveable Fe 
 
 ASTS. 
 
 1 . 
 
 1 
 
 
 
 
 
 
 
 Weeks 
 
 
 Dominical 
 Letter. 
 
 Tears. 
 
 1 
 
 ^1 
 
 Septttage- 
 Jima-Jun' 
 day. 
 
 Af>Wed' 
 nefday. 
 
 Eajier- 
 day. 
 
 Whit-fm- 
 day. 
 
 or Sun- 
 day s af~ 
 terTri" 
 
 nity. 
 
 Advent* 
 i Sunday. 
 
 1723 
 
 F 
 
 4 
 
 3 
 
 Feb. 
 
 10 
 
 Feb. 2 7 
 
 April 14 
 
 June 1 
 
 24 
 
 Bee. I 
 
 1724 
 
 ED 
 
 15 
 
 *5 
 
 
 2 
 
 19 
 
 5 
 
 May 24 
 
 ^M 
 
 A'O'V. 2p 
 
 1725 
 
 C 
 
 16 
 
 I 
 
 Jan. 
 
 24 
 
 10 
 
 Af^r. 28 
 
 \6 
 
 25 
 
 28 
 
 1726 
 
 B 
 
 7 
 
 3 
 
 Feb. 
 
 6 
 
 23 
 
 ^r/7 10 
 
 9 
 
 24 
 
 27 
 
 1727 
 
 A 
 
 18 
 
 I 
 
 Jan 
 
 29 
 
 15 
 
 2 
 
 21 
 
 r6 
 
 Z)^c. 3 
 
 1728 
 
 GF 
 
 25) 
 
 4 
 
 Feb. 
 
 18 
 
 -^«ir. 6 
 
 21 
 
 y«»^ 5? 
 
 ^3 
 
 I 
 
 172P 
 
 E 
 
 11 
 
 *2 
 
 
 2 
 
 Feb. 19 
 
 6 
 
 Aiay 25 
 
 *2(f 
 
 A^w. 50 
 
 1750 
 
 D 
 
 22 
 
 I 
 
 Jan. 
 
 ^5 
 
 It 
 
 Af<«r. 29 
 
 17 
 
 2(J 
 
 ip 
 
 1731 
 
 C 
 
 3 
 
 4 
 
 Feb. 
 
 H 
 
 yJ/^r. 3 
 
 -^n'/ 18 
 
 y««e (^ 
 
 23 
 
 28 
 
 1732 
 
 BA 
 
 H 
 
 2 
 
 
 6 
 
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 P 
 
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 25 
 
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 21 
 
 7 
 
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 2 
 
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 F 
 
 6 
 
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 10 
 
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 24 
 
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 17 
 
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 6 
 
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 28 
 
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 22 
 
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 25 
 
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 22 
 
 28 
 
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 B 
 
 9 
 
 3 
 
 
 6 
 
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 10 
 
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 24 
 
 ^7 
 
 1738 
 
 A 
 
 20 
 
 I 
 
 Jan. 
 
 29 
 
 15 
 
 2 
 
 21 
 
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 1739 
 
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 22 
 
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 9 
 
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 M 
 
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 FINIS.
 
 5^9 
 
 c/f Table of the Texts of Scripture zvhicb 
 are explained in this Book. 
 
 GENESIS. 
 
 Chap. Vcr. 
 
 P^c. 
 
 Chaj 
 
 p. Ver. 
 
 Page. 
 
 22 
 27 
 
 18 
 3 
 
 
 
 
 22 
 
 453 
 
 I 
 
 5 
 
 3x6 
 
 
 16 
 
 
 
 
 398 
 
 
 5 — 13 
 
 104 
 
 30 
 
 9 
 
 
 
 
 388 
 
 
 II 
 
 420 
 
 
 14 
 
 
 
 
 426 
 
 
 19 
 
 3 94 
 
 31 
 
 30 
 
 
 
 
 392 
 
 2 
 
 7 
 
 8, 10—13 
 
 301 
 49, 50, 51 
 
 32 
 
 24 
 25 
 
 
 
 
 2? 
 
 4(31 
 
 
 12 
 
 443, 447 
 
 3.5 
 
 24 
 
 
 
 
 397 
 
 
 19, 20 
 
 395 
 
 37 
 
 3 
 
 
 
 
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 3 
 
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 3 94 
 
 
 20 
 
 
 
 
 5 -J 
 
 
 7 
 
 452 
 
 43 
 
 1 1 
 
 
 
 
 458 
 
 
 20 
 
 301 
 
 49 
 
 9, 
 
 10 
 
 
 
 40s 
 
 
 24 
 
 484 
 
 
 17 
 
 
 
 
 410 
 
 4 
 
 I 
 
 26 
 
 301 
 382 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 6 
 
 3 
 14 
 
 460 
 57, 423 
 
 
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 X 
 
 D 
 
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 15 
 
 53 
 
 2 
 
 3 
 
 
 
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 4-2 
 
 
 16 
 
 56, 57 
 
 4 
 
 25 
 
 
 
 
 355 
 
 7 
 
 2 
 
 54 
 
 
 10 
 
 
 
 
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 7 
 
 488 
 
 6 
 
 3 
 
 
 
 
 3«» 
 
 
 9 
 
 316 
 
 8 
 
 17 
 
 
 
 
 413 
 
 8 
 
 8 
 
 405 
 
 9 
 
 41 
 
 
 
 
 451 
 
 
 13 
 
 56 
 
 10 
 
 19 
 
 
 
 
 414 
 
 lO 
 
 9 
 
 316 Note z. 
 
 II 
 
 26 
 
 
 
 
 62 
 
 II 
 
 4 
 
 59 
 
 
 27 
 
 
 
 
 3 94 
 
 
 27—30 
 
 60 
 
 12 
 
 6 
 
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 14 
 
 18, 20 
 
 19 
 
 
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 17 
 
 5 
 
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 14 
 
 24 
 
 
 
 
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 14 
 
 212 
 
 16 
 
 14, 
 
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 26 
 
 18 
 
 6 
 
 456 
 
 
 31 
 
 
 
 
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 $20 
 
 The TABLE 
 
 Chap. 
 
 Ver. 
 
 
 
 
 Page. 
 
 Chap. 
 
 Ver, 
 
 
 Page. 
 
 23 
 
 19 
 
 
 
 
 398 
 
 
 36 
 
 
 136 
 
 24 
 
 10 
 
 
 
 
 437 
 
 24 
 
 2 
 
 
 81 
 
 
 29 
 
 
 
 
 515 
 
 26 
 
 I 
 
 
 373 
 
 i5 
 
 4 
 10 
 
 15 
 
 
 43I; 
 
 451 
 
 » 452 
 
 422 
 
 81 
 
 
 30 
 
 
 375> 387 
 
 
 
 
 
 
 26 
 
 I 
 
 
 450, 
 
 45I; 
 
 452 
 
 
 NUMBERS. 
 
 27 
 28 
 
 20 
 17 
 
 
 
 
 81 
 456 
 
 I 
 
 46 
 
 
 24 Note i. 
 
 30 
 
 34 
 
 42 
 
 S 
 
 
 
 
 429 
 
 451 
 81 
 
 4 
 8 
 
 3 
 34 
 24 
 
 
 154 
 199 
 154 
 
 
 22 
 
 
 
 
 456 
 
 9 
 
 18- 
 
 •23 
 
 193 
 
 32 
 34 
 38 
 39 
 
 34 
 4 
 31 
 23 
 29 
 
 
 
 
 457 
 3 74 
 199 
 449 
 450 
 
 II 
 
 13 
 18 
 
 21 
 
 24 
 
 34 
 36 
 
 7 
 33 
 19 
 
 6 
 
 17 
 II 
 
 4 
 
 
 51, 443 
 68 
 
 316 
 
 411 
 
 378 
 
 72 
 
 
 
 
 
 
 
 114 
 
 
 LEVITICUS. 
 
 17 
 2, 3 
 
 148 
 229 
 
 
 
 
 
 5 
 
 DEUTERONOMY. 
 
 
 6 
 
 
 
 
 401 
 
 4 
 
 26 
 
 
 316 
 
 
 7 
 
 
 
 
 399 
 
 6 
 
 9 
 
 
 240 
 
 
 19 
 
 
 
 
 407 
 
 8 
 
 15 
 
 
 412 
 
 
 22 
 
 
 
 
 414 
 
 10 
 
 3 
 
 
 422 
 
 
 29 
 
 
 
 
 402 
 
 12 
 
 14 
 
 
 375 
 
 
 29, 
 
 30 
 
 
 
 404 
 
 14 
 
 5 
 
 
 400, 417 
 
 12 
 
 
 
 
 
 210 
 
 
 13 
 
 
 418 
 
 13 
 
 9 
 
 
 
 
 444 
 
 16 
 
 21 
 
 
 375 
 
 
 45 
 
 
 
 
 464 
 
 18 
 
 10, 
 
 II 
 
 378 
 
 
 48 
 
 
 
 
 451 
 
 1 
 
 15 
 
 
 48 
 
 14 
 
 4 
 
 
 
 
 405 
 
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 22, 
 
 23 
 
 213 
 
 16 
 
 
 
 
 
 431 
 
 ; ^3 
 
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 199 
 
 17 
 
 14 
 
 
 
 
 212 
 
 24 
 
 6 
 
 
 455 
 
 19 
 
 8 
 
 
 
 
 377 
 
 25 
 
 4 
 
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 27 
 
 
 
 
 376 
 
 28 
 
 42 
 
 
 414 
 
 20 
 
 17 
 
 
 
 
 212 
 
 
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 212 
 
 23 
 
 14 
 
 
 
 
 421 
 
 32 
 
 15 
 
 
 13 
 Chap.
 
 5/ 
 
 Chap. Ver. 
 
 JOSHUA. 
 
 5 
 
 8 
 
 10 
 
 12 
 
 24 
 
 7 
 II 
 
 15 
 16 
 
 2 
 29 
 
 26, 27 
 30 
 12 
 
 3 
 
 26 
 
 JUDGES. 
 
 19 
 10 
 
 14 
 27 
 
 Texts. 
 
 Chap. Vcr. 
 
 521 
 
 Page. 
 
 213 
 213 
 316 
 446 
 72 
 87 
 
 105 
 
 32 
 
 400 
 
 239 
 
 I. SAMUEL. 
 
 9 
 
 12, 13 
 
 2 5 
 
 14 
 
 3 I 
 
 2, 15 
 
 5 9 
 
 6 5 
 
 8 9 
 
 10 5, 10 
 
 13 18 
 
 19 5 
 
 13 
 24 15 
 
 26 20 
 28 7 
 
 19 
 
 31 12 
 
 83 
 
 87 
 
 88 
 316 
 
 88 
 316 
 
 88 
 463 
 403 
 196 
 166 
 412 
 316 
 398 
 413 
 407 
 378 
 379 
 243 
 
 6 
 
 12 
 15 
 
 16 
 
 17 
 21 
 
 24 
 
 9 
 
 10 
 
 II 
 
 15 
 
 17 
 IS 
 
 19 
 
 4 
 5 
 
 II. S A M U 1: L. 
 
 9 
 18 
 
 9 
 
 -> 
 
 5 
 
 18 
 
 30 
 
 2 2 
 
 9 
 9 
 
 15 
 
 Pjgc. 
 
 449 
 271 
 75 
 316 
 316 
 202 
 242 
 2}9 
 4il 
 213 
 460 
 
 I. KINGS. 
 
 50 
 
 28 
 
 6 
 9 
 9 
 
 37 
 
 15 
 IS 
 22 
 
 26, 27 
 12, 13 
 
 4 
 
 26, 2S 
 5 
 
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 3 
 
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 3 9 
 18 
 
 27 
 
 80 
 
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 80 
 
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 92 
 
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 92 
 
 81 
 
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 414 
 
 
 74 
 
 95 
 
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 61 
 
 
 7$ 
 
 
 391 
 
 
 410 
 
 
 376 
 
 
 425 
 
 316 
 
 374 
 422 
 
 4^9 
 
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 Xxx 
 
 Chap.
 
 522 
 
 The TABLE 
 
 Chap. Ver. 
 
 6 
 
 9 
 II 
 
 16 
 17 
 
 IS 
 
 21 
 23 
 
 25 
 
 25 
 
 30 
 
 5> 
 14 
 17 
 24 
 30 
 
 4, 
 3 
 
 X 
 
 3 
 II 
 
 5, 8 
 
 Page. 
 
 406 
 448 
 
 384 
 
 95 A^iO/^ a. 
 
 95 Note a. 
 
 52 
 
 385? 390 
 
 78 
 
 375 
 
 389 
 
 95 Note a. 
 
 387 
 60 
 
 I. CHRONICLES. 
 29 29 275 
 
 Chap. Ver. Page. 
 
 N E H E M I A H. 
 
 II. 
 
 CHRONICLES. 
 
 3 
 5 
 
 6 
 
 10 81 
 
 447 
 Note h. 
 
 6 
 
 13 95 
 
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 14 
 
 243 
 
 9 
 
 10 
 
 61 
 
 9 
 13 
 
 15 
 
 13 Si 
 
 447 
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 16 
 
 12 
 
 463 
 
 21 
 
 12 
 
 243 
 
 
 15 
 
 466 
 
 
 18 
 
 460 
 
 32 
 
 5 
 
 74 
 
 
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 6 
 
 11 
 
 214 
 
 8 
 
 20 
 
 157 
 
 9 
 
 s 
 
 340 
 
 3 
 
 4 
 9 
 
 20 
 20 
 22 
 
 24 
 28 
 
 29 
 
 30 
 31 
 37 
 38 
 
 39 
 
 40 
 
 41 
 
 42 
 
 I, 2 
 
 7 
 
 ESTHER. 
 
 JOB. 
 
 5 
 
 II 
 
 9 
 
 14 
 
 17 
 
 24 
 
 5 
 
 6 
 
 15 
 18 
 
 19 
 6 
 
 18 
 
 33 
 
 26, 
 
 •18 
 
 4 
 14, 18 
 
 14 
 
 27 
 
 PSALMS. 
 
 3 
 
 5 
 
 12 
 
 I 
 
 349 
 304 
 
 137 
 
 316 
 
 419 
 
 65 
 
 411 
 
 454 
 447 
 399 
 438 
 
 447 
 443 
 436 
 
 454 
 409 
 
 454 
 
 376 
 
 445 
 446 
 408 
 
 417 
 417 
 
 449 
 
 433 
 201 
 
 376 
 
 314 
 Chap,
 
 of Texts. 
 
 Chap. Ver. 
 
 52q 
 
 7 
 lo 
 16 
 
 18 
 
 19 
 25 
 
 29 
 
 40 
 
 45 
 
 51 
 51 
 58 
 
 71 
 71 
 78 
 78 
 78 
 80 
 81 
 83 
 87 
 88 
 
 92 
 
 99 
 
 102 
 103 
 104 
 104 
 106 . 
 
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 116 
 118 
 
 13 
 
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 33 
 
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 8 
 13 
 
 7 
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 22 
 
 47 
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 4 
 
 10 
 
 5 
 
 30 
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 5 
 6 
 
 5 
 15 
 
 2,3 
 37 
 38 
 
 3 
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 9 
 
 10 
 8 
 
 Page 
 
 315 
 405 
 384 
 316 
 316 
 401 
 446 
 316 
 401 
 316 
 225 
 458 
 449 
 425 
 427 
 411 
 133 Note f 
 
 315 
 414,426 
 426 
 316 
 199 
 108 
 
 399 
 316 
 
 399 
 
 403 
 428 
 
 193 
 
 409 
 407 
 
 4^7 
 446 
 
 3 74> 390 
 390 
 
 77 
 356 
 316 
 313 
 
 513 
 
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 ri8 
 
 119 
 127 
 133 
 135 
 136 
 140 
 
 147 
 
 148 
 
 24 
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 109 
 
 5 
 
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 7 
 7 
 3 
 9 
 
 10 
 
 Page 
 
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 316 
 
 203 
 160 
 446 
 
 44 < 
 411 
 410 
 446 
 
 5 
 
 7 
 
 8 
 
 16 
 
 25 
 26 
 
 30 
 
 31 
 
 12 
 
 4 
 
 P R O V E H D S. 
 
 9 
 
 17 
 
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 12 
 
 8 
 
 15 
 
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 401 
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 389 
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 7 
 14 
 24 
 
 X X 
 
 42^ 
 399 
 39S 
 4i9 
 42S 
 4^0 
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 Chap.
 
 $H 
 
 Chap. Ver. 
 
 The TABLE 
 
 Page Chap. Ver. 
 
 Page 
 
 7 
 
 2 
 
 425 
 
 54 
 
 14 
 
 444 
 
 
 5 
 
 450 
 
 55 
 
 13 
 
 427, 430 
 
 S 
 
 2 
 
 391 
 
 57 
 
 4,5 
 
 375 
 
 
 
 
 63 
 66 
 
 9 
 
 17 
 
 82 Note e. 
 385 
 
 
 
 
 
 ISAIAH. 
 1 1 
 
 141 
 
 
 
 
 J 
 
 
 
 
 5 
 
 I 
 7 
 
 315 
 451 
 
 
 JE RE 
 
 M I A H. 
 
 6 
 
 
 86 
 
 I 
 
 II 
 
 421 
 
 6 
 
 2 
 
 485 
 
 2 
 
 22 
 
 431,449 
 
 
 12 
 
 432 
 
 3 
 
 6 
 
 375 
 
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 17 
 
 411 
 
 7 
 
 18 
 
 385 
 
 
 19,20 
 
 381 
 
 8 
 
 7 
 
 410 
 
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 8 
 
 411 
 
 9 
 
 15 
 
 433 
 
 
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 420 
 
 
 26 
 
 376 
 
 12 
 
 3 
 
 136 
 
 10 
 
 9 
 
 447 
 
 13 
 
 21 
 
 4I8 
 
 
 20 
 
 316 
 
 
 22 
 
 392,419 
 
 12 
 
 9 
 
 401 
 
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 2 
 
 428 
 
 19 
 
 13 
 
 239 
 
 20 
 
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 242 
 
 21 
 
 4 
 
 315 
 
 23 
 
 10 
 
 315 
 
 25 
 
 16 
 
 391 
 
 25 
 
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 342 
 
 
 38 
 
 405 
 
 27 
 
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 416 
 
 34 
 
 5 
 
 243 
 
 
 9 
 
 387 
 
 46 
 
 16 
 
 405 
 
 28 
 
 27, 28 
 
 45 5 
 
 48 
 
 6 
 
 424 
 
 29 
 
 30 
 
 4 
 6 
 
 379 
 
 412 
 
 50 
 
 2 
 
 25 
 
 384, 389 
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 8 
 
 421 
 
 
 39 
 
 418 
 
 33 
 
 4 
 
 414 
 
 51 
 
 44 
 
 38(5 
 
 34 
 
 II 
 14 
 
 409 
 419 
 
 
 
 
 
 
 
 
 36 
 
 6 
 
 430 
 
 LAMENTATIONS. 
 
 3 8 
 
 14 
 
 404 
 
 
 
 
 42 
 
 13 
 
 430 
 
 2 
 
 19 
 
 105 
 
 44 
 
 4 
 
 433 
 
 3 
 
 13 
 
 315 
 
 46 
 
 I 
 
 390 
 
 4 
 
 3 
 
 395, 408 
 
 50 
 
 3 
 
 451 
 
 
 5 
 7 
 
 430 
 
 438, 443 
 
 EZEKIEL.
 
 
 
 
 ^ Text 
 
 S.^ 
 
 
 Chap. Vcr. 
 
 
 P::gc 
 
 Chap 
 
 . Vcr. 
 
 Pj£c 
 
 
 E Z E K I E L. 
 
 I I 
 
 4 
 
 13 
 
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 84, 85, S6 
 
 14 
 
 6 
 
 4i7 
 
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 4 
 
 
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 26 
 
 
 438 
 
 
 
 
 7 
 
 26 
 
 
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 8 
 10 
 
 7 
 16 
 
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 448 
 
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 17 
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 414 
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 77 
 
 13 
 
 18 
 
 
 483 
 
 241 
 
 
 31 
 
 504 
 
 16 
 
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 12 
 17 
 
 
 451 
 
 444 
 
 3 1 5 iVij^r^ 1. 
 
 
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 21 
 
 21 
 
 
 381 
 
 5 
 
 26 
 
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 22 
 23 
 
 27 
 26 
 
 
 404 
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 7 
 
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 14 
 
 414 
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 24 
 
 20 
 
 
 458 
 
 6 
 
 10 
 
 509 
 
 27 
 
 16 
 
 
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 91 Noub. 
 
 
 
 
 43 
 
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 46 
 
 14 
 
 
 486 
 
 
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 15 
 
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 12 
 
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 4 
 
 26 
 
 
 316 
 
 
 
 
 
 28 
 
 
 465 
 
 5 
 
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 198 
 
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 9 
 
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 86 
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 77 
 
 
 
 
 19 
 
 27 
 
 
 89 A^^^^ c. 
 
 I 
 
 5 
 
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 17 
 
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 2 
 
 16, 17 
 
 
 386 
 
 
 
 
 4 
 
 12 
 
 
 381 
 
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 20 
 
 510 
 
 10 
 
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 3 
 
 7 10 
 
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 ZEPHA- 
 
 525
 
 The TABLE 
 
 Chap. Vet- 
 
 Page Chap. Ver. 
 
 4 
 5 
 
 7 
 9 
 
 3 
 
 4 
 
 ZEPHANIAH. 
 
 5TO 
 
 HAGGAI. 
 
 2 6, 7 
 
 9 
 
 510 
 510 
 
 ZECHARIAH. 
 
 9 
 
 12 
 
 15 
 
 8 2 iVtf/^ a. 
 410 
 442 
 
 94 Note a. 
 
 MALA CHI. 
 
 504 
 431 
 
 504 
 
 M A T H E W. 
 
 9 
 
 4 
 II 
 
 18 
 
 22 
 
 25 
 
 7 
 
 6 
 
 16 
 
 484 
 
 415 
 362 
 184 
 491 
 
 2CO 
 
 206 
 
 190 
 466 
 
 104 
 
 9 
 
 10 
 
 12 
 
 13 
 
 14 
 
 15 
 
 16 
 17 
 
 18 
 
 19 
 
 20 
 
 21 
 
 22 
 23 
 
 24 
 
 26 
 
 27 
 
 20 
 
 28, 33 
 20 
 16 
 17 
 27 
 4 
 10 
 20 
 40 
 
 41 
 42 
 
 24, 27 
 32 
 
 2 
 
 25 
 
 24,26, 27 
 41 
 21 
 
 14, 15, 18 
 
 3 
 
 6 
 
 8 
 
 21 
 
 8, 9 
 
 44 
 16 
 
 24 
 
 6 
 
 5 
 
 14 
 15 
 
 23 
 27 
 
 35 
 15 
 17 
 17 
 5 
 19 
 
 Page 
 
 315 
 
 72 
 
 465 
 
 405 
 163 
 
 164,239 
 
 465 
 
 417 
 104 
 
 358 
 60, 64, 358 
 
 I S Note a. 
 426 
 185 
 105 
 248 
 106 
 103 
 465 
 
 363 
 39<J 
 
 226 
 
 201 
 
 135 Note c. 
 215 
 
 174 
 
 241 
 
 loi Note e. 170 
 
 237 
 
 172 
 
 II 
 
 172 
 
 243 
 94 Note e. 
 89 Notec. 
 
 77 
 111 Note d. 
 
 467 
 
 178 
 Chap.
 
 (J I E X T S. 
 
 Chap. Ver. 
 
 Patrc 
 
 
 25 
 
 
 2C6 
 
 6 
 
 I 2 
 
 
 
 46, 
 
 50 
 
 26 Note a. 
 
 7 
 
 3<5 
 
 ICO 
 168 
 
 
 51 
 
 
 92 
 
 8 
 
 10 
 
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 ^5 
 
 
 198 
 
 
 26 
 29 
 41 
 
 72,465 
 
 
 
 
 
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 9 
 
 39 
 
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 I 
 
 7 
 
 
 239 
 
 
 42 
 
 4-" 
 
 
 32 
 
 
 10+ 
 
 12 
 
 1 
 
 3 
 
 77 
 
 2 
 
 4 
 
 
 466 
 
 13 
 
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 3 
 
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 69 
 
 15 
 
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 398 
 
 5 
 
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 20 
 
 72 
 
 18 
 
 12 
 
 105, II9 
 
 
 25 ^ 
 
 -29 
 
 208 
 
 19 
 
 44 
 
 47 
 
 
 34 
 
 
 163 
 
 20 
 
 20 
 
 177 
 
 7 
 
 3 
 
 
 241 
 
 
 23 
 
 246 
 
 
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 151 
 
 2 2 
 
 27 
 
 1 3 1 Note d. 
 
 9 
 
 3 
 
 
 431 
 
 
 52 
 
 I s(>t 198 
 
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 15 
 
 
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 66 
 
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 190 
 
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 31, 32, 33 
 
 204 
 
 
 27, 
 
 28 
 
 202 
 
 
 16 
 
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 12 
 
 41, 
 
 43 
 
 96 
 
 
 54 
 
 188 
 
 13 
 
 I 
 35 
 
 12 
 
 76 
 
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 105 
 
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 44 
 
 282 
 
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 23 
 
 
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 236 
 
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 20 
 
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 362 
 
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 10 
 
 12 
 
 
 37 
 
 
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 73 
 
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 9 
 
 179 
 
 
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 160 
 
 5 
 
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 187 
 
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 20 
 
 
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 37 
 
 136 
 
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 8 
 
 
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 20 
 
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 132 Note c. 
 
 
 7 
 
 216 
 
 Chap. Vcr. 
 
 PAgC 
 
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 Chap. Ver. 
 
 9 
 
 10 
 
 II 
 
 12 
 
 16 
 I8 
 19 
 
 21 
 
 6 
 
 7 
 
 lO 
 12 
 
 13 
 
 15 
 
 I<5 
 
 14 
 
 20 
 21 
 22 
 23 
 9 
 
 44 
 32, 3 3 
 
 I, 2 
 
 2 
 31 
 29 
 
 3^ 
 39 
 
 22 
 
 Page 
 
 16 A^^/^ a. 
 
 465 
 
 138 Note a. 
 
 97y 4S9 
 
 97 
 
 104 
 
 243 
 213 
 
 90 Note a. 
 208 
 203 
 425 
 130 
 242 
 
 341 
 
 ACTS. 
 
 12 
 18 
 
 15 
 
 42 
 
 45 
 
 2 
 
 10 
 I 
 
 20 
 43 
 14 
 19 
 38 
 2 
 23 
 
 16,43,47 
 12 
 
 10 
 29 
 13, 
 14 
 
 16 
 
 129, 189, 263 
 
 467 
 189 
 
 508 
 
 97 Note 2,. 
 
 96 
 
 97 iVi?/^ b. 
 
 180 
 
 316 Note z. 
 
 387 
 
 187 
 
 102 Note d. 
 
 400 
 
 219 Note b. 
 
 460 
 
 219 Note b. 
 
 388 
 
 221 
 
 220 
 
 1 01 Note 2.. 
 
 2 1 9 Note b. 
 
 Chap. Vcr. 
 
 Page 
 
 16 
 
 16 
 
 
 380 
 
 17 
 
 4^ 
 
 17 
 
 219 Nofe b. 
 
 18 
 
 6 
 
 
 219 Noti^b. 
 
 19 
 
 12 
 
 
 452 
 
 
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 29 
 
 
 468 
 
 21 
 
 27, 
 
 30 
 
 97 Note d. 
 
 22 
 
 3 
 
 
 164 
 
 26 
 
 5 
 
 
 173 
 
 
 8 
 
 
 389 
 
 27 
 
 9 
 
 
 134 
 
 28 
 
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 6 
 
 6 
 
 
 315 
 
 
 23 
 
 
 475 
 
 7 
 
 24 
 
 
 315 
 
 8 
 
 15 
 
 
 235 
 
 
 26 
 
 
 314 
 
 9 
 
 3 
 
 
 209, 211 
 
 II 
 
 13 
 
 
 486 
 
 
 16 
 
 
 151 
 
 12 
 
 10 
 
 
 315 
 
 14 
 
 22 
 
 
 206 
 
 I 
 
 CORINTHIANS. 
 
 13 
 
 9 
 
 2 
 
 5 
 
 7 
 II 
 
 4 
 
 5 
 
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 4 
 
 210 
 
 468 
 
 208 
 209 
 
 131 
 
 208 
 
 39<5 
 I63 
 
 7,234 
 3H 
 
 Chap.
 
 chap. Vcr. 
 
 i^ 
 
 II 
 
 12 
 
 13 
 
 16 
 
 7 
 
 9 
 
 24 
 
 25 
 26 
 
 27 
 
 4 
 II 
 
 31 
 
 14 
 
 3 
 
 12 
 
 16 
 
 20 
 
 1,2,5 
 
 22 
 
 5/ 1 E X T S. 
 
 Page I Chap. W^H. 
 
 P H I L L I P I A X 
 
 47j 
 217, 357 
 471 
 471 
 A7Z 
 472 
 
 28 AW t 
 
 191 
 
 238 
 209 
 314 
 191 JVote c. 
 363 
 152 
 211 
 
 II CORINTHIANS. 
 
 I 
 2 
 3 
 5 
 10 
 II 
 
 20 
 14 
 13 
 
 21 
 
 4 
 
 24 
 
 483 
 314 
 315 
 29 Note c. 148 
 3 16 A/([?/^ z. 
 212 
 
 G A L A T I A N S. 
 
 357 
 II 
 
 208 
 377> 4<56 
 
 EPHESIANS. 
 
 4 
 
 24 
 
 5 
 
 3 
 
 
 12 
 
 <S 
 
 17 
 
 II, 12 
 15 
 3 
 
 97 iVi?^^ d. 
 221 
 131 
 
 5 
 I I 
 
 I 2 
 
 13 
 
 14 
 
 
 
 3 
 
 PailC 
 
 9 
 
 472 
 
 47 3 
 
 471 
 191 
 
 C O L O S S 1 A X 
 
 I 8 
 9 
 
 315 
 
 US 
 
 1 THESSALOXIAXS. 
 
 2 6, 9 170 
 
 I T I M O T ii V. 
 
 191 
 357 
 
 II T I M O T II V. 
 
 2 2 
 
 
 
 
 S6o 
 
 3,4 
 
 
 
 
 474 
 
 17 
 
 
 
 
 462,463 
 
 4 7, S 
 
 
 
 
 475 
 
 T 
 
 I T 
 
 U 
 
 s. 
 
 
 I 12 
 
 
 
 
 492 
 
 3 II 
 
 
 
 
 206 
 
 Yyy 
 
 
 
 
 Clup. 
 
 529
 
 $9° 
 
 The TABLE, &c. 
 
 Chap. Ver." 
 
 HEBREWS. 
 
 Page 
 
 7 
 9 
 
 lO 
 
 II 
 12 
 
 I-^ 22 
 
 2 
 
 3 
 
 4 
 5 
 
 16 
 
 5 
 S 
 
 33 
 
 27 
 
 I 
 
 16 
 
 19 
 
 80 iVi?/^ e. 
 
 92 
 
 8 1 AT^/^^ h. 
 
 81 
 
 270 
 225 
 148 
 469 
 
 451 
 
 470 
 
 3 Note a. 
 
 I PETER. 
 
 9 
 
 20 
 
 509 
 460 
 
 JUDE. 
 
 'IZ 
 
 43 3 
 
 Chap. Ver. Page 
 
 REVELATIONS. 
 
 507 
 383 
 
 8<J 
 
 448 
 
 86 
 
 163 Note d. 
 
 448 
 158 
 
 86 
 86 
 
 43<5,43 7 
 186 
 
 135 
 
 428 
 
 82 Note c. 
 
 %6 
 
 43 3 
 
 478 
 
 479 
 
 432 
 382 
 
 437 
 
 I 
 
 6 
 
 8 
 
 12 
 
 15 
 
 
 2 
 
 
 
 2 
 
 I, 
 18 
 
 8 
 
 3 
 
 5 
 12 
 
 
 4 
 
 2 
 
 3 
 
 
 5 
 
 
 
 7 
 
 9, 
 9 
 
 10 
 
 8 
 
 3, 
 
 5 
 
 8 
 
 
 
 8 
 
 II 
 
 
 9 
 
 II 
 
 
 16 
 
 16 
 
 
 18 
 
 12 
 
 
 19 
 
 12 
 
 
 21 
 
 19 
 
 
 INDEX.
 
 53^ 
 
 M^^^^SsM^MsMiS'- 
 
 y-i s^^ 
 
 '^^^^>^&>^^:^Q^C^i^'^ 
 
 -<•*. 
 
 
 ^* A A i^ -is A * A 
 
 INDEX 
 
 A. 
 
 A^ron, the high-priefthood of the Jews 
 continued down to his pofterity, p 8. 
 His rod in the ark of the covenant, 8i. 
 
 ^hel^ his death a figure of the death of Jesus 
 Christ, 17. 
 
 Ahraham, the fignification of this name, 20 
 God promifes him a numerous pofterity, 19. 
 Why called an Hf-^reiu, 301. His death, 23. 
 
 Adam, his place of abode after the fall, 52. 
 
 Affli^ion, the pradtices of the Jews when un- 
 der affli6lion, 242. 
 
 Africa, its bounds, 61. 
 
 Age, the firft age of the world, from the crc 
 ation to the deluge, 16. The fecond, from 
 the deluge to the calling of Ahraham, 18 
 The third, from the calling of Abraham to 
 the going out of Egypt, 19. The fourth, 
 from the going out of Egypt to the building 
 of the temple, 25. The fifth, from the 
 building of the temple to the end of the ca- 
 ptivity of Babylon, 34. The fixth, from 
 the end of the captivity of Babylo7i, to the 
 birth of Jesus Christ, 38. The Jiew age 
 of the world, from the birth of Jesus Christ 
 to the prefent time, 44. 
 
 Alexandria?is, fee Schiftn. 
 
 Altar of burnt -offerings, the form and extent 
 of it, 80. Altar of incevfe, the form o\ 
 it, 82. 
 
 Amphora, what, and its figure, 244. 
 
 Ainmah, how many fpecies of them accordinc^ 
 to the Jews, 393. The names and remark- 
 able properties of the domeftickanimals men- 
 tioned in Scripture, 395. Four-footed ovi- 
 parous animals, their names, 404. Water- 
 animals, 415. Doubtful and fabulous ani- 
 mals, 417. 
 
 Apofik, whence the name comes, 23^. 
 
 Archelaus, the time of his reign, 43. His ex- 
 ile, 44- 
 
 Ark of the covenant, its figure, 81. It was 
 placed in ^.htHoly of Holies, 81. Whit was 
 in it, 81. The walls of Jertcho fall down at 
 the approach of it, 30. The name David 
 
 gave it, 193. Tlic figures of thcanin-u^ U^ 
 rcprefentcd it, ^84, 19;. 
 
 Ark of Noah, a figure of tnc c: u d«- 
 
 monilrated to be capable oJ . ,', all 
 
 that is faid cohavcbccninir, 53. iierornr 
 of It, 56. The place where It waibuiiw 58 
 The place where It rcftcd, 58. 
 
 A fa, its bounds, 59. It was ihchabiiitionof 
 the patriarchs, 49. 
 
 Afs, its value, 24<i. 
 
 Affemblics, the feveialoccaliortfof Cillingthttn, 
 199. 
 
 Afirommers, how they regulate thcycarar.-it'.c 
 fcafons, no. The crmr of the ancicnc 
 aftronomers reclihcd in t!^ c 1 6' h century, lit. 
 
 Avarice, the ruin of fbatcs, 224 The reme- 
 dies provided againlt it by the Uw of Mtfct^ 
 224. 
 
 Auguries, what, 381. 
 
 Augufius, his cdi(f t in favour of the Jcwj, io<J. 
 His death, 44.. His fucccflbur, 44. 
 B. 
 
 BAbcl, the tower fo called, why buiit, 59. 
 The f jrm of it, li^tJ. 
 
 Balaam could not curfe the people of God. 
 though defired to do it, 30. 
 
 Baptifm^ the ceremonies or u borrowed from 
 the Jews, 12 
 
 Bdellium, what, 51, 443- 
 
 Behemoth, what animal, 415. 
 
 BenediSliovs, or blcilj: g>. how many ufcd by 
 the Jews every day, 191. 
 
 Bcthcfda, the pool, vihy fo called. -^ No:e r. 
 
 Bible, the practices of the Jew.: conccrnuift ir, 
 \'^6. The tradition of the Jca'j concerning 
 the copies of ir, 348. 1 he divUion of it, 
 270. See Sififturcs. 
 
 Birds, the names of fuch as the bw permitted 
 to be eaten, 404. Tnc names of unclean 
 bird--, 40;". 
 
 Biffexttk, what it fignifies, in. 
 
 Bloks, the form of the ancient bo^k?, x%6. 
 The Jews to this day ufc Bibles in that U^m, 
 1 86 One fault prophanes a book, accord- 
 ing to them. 186. They have three o*cef 
 ° Y y y 2 '<^'*^"^8
 
 532 
 
 INDEX. 
 
 relating to the book of the law, which fell 
 very dear, p. i%6. The refped they have for 
 the book of the law, iS5. The number of 
 the canonical books, according to the Jews, 
 2B1. How they are divided in general, 281. 
 Their divifion into greater and leller lections, 
 285. The authors of the canonckal books, 
 285. When the books of the Neiu Tefia- 
 went were written, 290. The canonical 
 books were not all written in the fame lan- 
 guage, 291. What gives a book authority, 
 
 293. S. Aufliiii, rule on this head, 294,. 
 There arc fcvcral clafles of thefe books, 
 
 294. A lift of the books of each cisis, Ihld. 
 Why the Jews put none of the books which 
 were written in Greek in their canon, ^cfj. 
 The canon of the books of the New Tejia- 
 ment, 297. Which are -(4^of/:'r;'^/W books, 
 298. 
 
 "Buildings, fee Hcufes. 
 
 Burials, how performed by the Jews, 242. 
 
 They never burnt the dead, 243. 
 Butter, what it fignifies in Scripture, 454. 
 C. 
 
 C^W^jr, what, 325. Three forts of C<arWd!, 
 326. TraSiical Cabala, what, 327. 
 
 Cakes, the feveral forts ufed by the Jews, of 
 what made, and how baked, 145. 
 
 Calendar of the Jews, feveral remarks upon it, 
 115. ^\\t]zw'd\\ calendar \i {dij 116. 
 
 Calvary, the mount, why fo called, 76. 
 
 Carn^, The form of that of the Jews, 83. 
 
 Canaan, what people inhabited it when Abra- 
 ham came to dt, ^-j. 
 
 Candlefiick of gold, its place in the tabernacle, 
 81 j and in the temple, 92. 
 
 Captivityy the beginning of the captivity of 
 Babylon, T^j. Frinces of the captivity, what, 
 
 197- 
 
 Cattel, how bred by the Jews, 241. 
 
 Ceremonies of the pagans in their idolatry, what, 
 376; and where performed, 374. 
 
 Cherethite, what it fignifies, 202. 
 
 ■cherubim, what it fignifies, 81. 
 
 'Cefar, his death, 41. 
 
 Circumcifion was whatdiftinguifhed the Hebrews 
 from other people, 4. It was the feal of 
 God's covenant with thera, 5. It gave all 
 who received it, admittance among this peo- 
 ple, 22.0. Why it was not pradifed in the 
 wildernefs, 5. The feco?;d circumcifion per- 
 formed by Joffjua, what, 5. S. _/ eome^ 
 opmion of iu %. The eighth day appointed 
 for circumcifion, and why, (>. The opi- 
 nion of the modern ]z\Ni .concerning the 
 
 n'^ceffity of it, />. 6. When it became ufc- 
 lefs, 7. S.PWs cenfure of thofe whotook 
 away the marks of circumcifion, "7. S. Je- 
 r^»;e'sexpofition of thofe words of S. Vaul, 7. 
 
 Commentaries, fee Scriptures. 
 
 Concordances, what, and by whom made, 368. 
 
 Congius, its capacity, 244. 
 
 Co/>;vr, its value, 250. Several forts of it, 251. 
 How the 'Latin word which fignifies copper, 
 is to be underftood, 447. 
 
 Court of the Triejls, 90. Of the Ifraelites, 90. 
 Of the Ge?ittles, 90. 
 
 Creation of the world, how underftood by the 
 pagans themfelves, 16 In what feafon of 
 the year it was created by the Word, and for 
 the Word, 16. 
 
 Criminals, the method ufed by the Jews to per- 
 fvvade them to confefs their crimes, 214, 
 What was done with the pofts to which they 
 were tied, 214. 
 
 Crucifixion, not pradifed among the Jews, in 
 lamie manner as among the Romans, 212. 
 
 Cubit of the Jews, its length, 258. Cubit oi 
 Egypt, fee Meafures. 
 
 Cycle of the fun, what, 499. 
 D. 
 
 ITXAniel, his charader, 38. Why the Jews 
 
 *^ don't place his works among thofe of the 
 prophets, 282. 
 
 David defeated Goliah, 33. His reign and pro- 
 fperity, 34 
 
 Day, the different ways of beginning the day, 
 according to difi^ent people, 103. How 
 begun by the Jews, 104. The ancient way 
 of dividing the day, 104. How the Jews 
 call a whole natural day, 104. They reckon 
 two evciiings to every day, 105 Days of 
 affliction, 115". 
 
 Dead, what the Jews believe of their ftate, 243. 
 
 Decalogue, an obfervarion on i^ 221. Its di- 
 vifion into two tables, and ths; number of 
 laws in each table, 222. 
 
 Decapolis, why fo called, 71. 
 
 Dedication, fee Temple. 
 
 Denariwf, what, 246. Whence fo called, 2Jf6. 
 Its weight, 2jf6. 
 
 Di?w/f have wrought miracles, 377; have had 
 a knowledge of future things, 378. 
 
 Deutero?iomy, Jofephus^ opinion concerning the 
 laft 8 verfes of it, 272. 
 
 Diviners, their Hf/'reiy names explained, 378. 
 
 Difeafes are the effetls cf fin, 459. A cata- 
 logue of the difeafes mentioned in Scripture, 
 4(Ji. 
 
 Drachma^ what, 245. 
 
 Drinks,
 
 I N D E 
 
 X. 
 
 Drhihs, the cufloms of the Jews at eating and 
 
 drinking, p. 240. 
 
 E. 
 TO^gie, three forts of them. 407, 408, 410 
 *^ Earth the, is round, 48. Itsdivifion, 48. 
 
 Its principal parts, 48. 
 Eating, fee Drmks. 
 Editions of the Scriptures. The tradition of the 
 
 Jews, that every one was obliged to take a 
 
 copy of them, 348. Editions oi the LXX. 
 
 350. Of the Vulgate, 351. Of the Foly- 
 
 glotts, 351. Of the whole, and all the parts 
 
 of the Bible, 354. Note a. 
 r^y/>/ defcribed, 61, 61. 
 Ell and Samuel, Judges of the people of God, 
 
 33- 
 
 Embroidery, by whom invented, 450. 
 
 Empire 'Roman, a civil war in ii, 41. 
 
 Ephod, what, i^i. 
 
 Efau his birth, and Jacoys, 22. Why called 
 prophaiie, 3. Note a. 
 
 Effeiies, fee SeSi. 
 
 Ethnack, what, 73. 
 
 Evil^ in what fenfe God is the author of it, 4^0. 
 
 Europe, its bounds and iflands, 48, 49. 
 
 Excommujiication, what, 207. Why the Jews 
 thought the pagans excommunicate, 208. 
 A form of excommunication, 209. A de- 
 fcription of an excommunicated perfon, 209. 
 How the Saviarita7ii were excommunicated, 
 209. Three forts of excommunication, 2 1 o. 
 
 Expiation, the feaft of it, 1 34. The facrifice 
 offered up by the high-prielt on that day, 1 34. 
 F. 
 
 "T^Afls, howobferved by thejews, 191. 
 
 •*• Fefiivals, three forts of them among tlie 
 Jews, 128. Feaftoi New-moon, whar, 130 
 Thejews obliged to appear ^ijerufakm, at 
 their three principal fefiivals, and the offL-r- 
 ings they then made, 131. Several fores of 
 private feftivals among the Jew^■, 137. Mow 
 kept by them, 137. 
 
 Eigures, three forts of them in Scripture, 3«;6. 
 Fir[i-fruits, a proof of the rt fped fhewn to the 
 
 prieft', 151. 
 Fijhes, the mofl: prolifick animals, 394. Clean 
 and unclean fifhes, 394. A UIl oF the filhes 
 mentioned in Scripture, 415. 
 Flies, feven forts of them, their names and pro 
 
 perries, 413. 
 Food, different forts of food, and how dreffcd, 
 
 453- 
 
 Funerals, how performed by the Jews, 242. 
 
 G. 
 
 4hiee, there were two Galilccs, 70. Gali- 
 lee of the Gentiles, what, 72. 
 
 G 
 
 fo Ciiia!, />, i(_ 
 
 Gehennah, why licU Wi$ 
 Gemara, what, 252, i^i 
 Genealogy, the je.v. ) 
 Their cxactncl'j 1:1 .. 
 
 23^;. 
 
 Genefireth, the bke, why fo called. -2 
 Genefs, why called, 7U book uf ibej>.p. or tf 
 
 Jajherj 270, 27 1. 
 Giants, what is meant by them in Scriocure, 
 
 67, 68. ^ 
 
 Goat fc ape, why fo called, 1 34. I Ic wis t fi- 
 gure of jE^Ui CURI T, I 34. 
 God, proofs of his cMilcncc. w TV- c:*";- 
 
 ties he affumcd \\\:\ 
 
 83. The names gi. _ 
 
 The fuperftitiqn of ih. 
 
 his name, 385. The i.-.wv. ^ .^ .J 
 
 falic gods in Scripture, 3H4. 
 Gold, the proportion of valjc u be: 
 
 249 The names by which i: ; 
 
 Scripture, and their I'l^niv.c^t.oiis, 4^7. 
 Gopher -r^ood, what, 52, 50, 425. 
 Gofpel, what, 270, 280. It ought to be rod 
 
 every day, 495. 
 Goi'ernment, that of thejews was a theocracy, 
 
 193. The beginning of their republic A. 194. 
 
 They had fcveral forts of 2 >\crnn)cr): fuc- 
 
 ceffivcly, 194. Mofts divided the men of 
 
 underlhndjng into fevcral cUffc?, to be i-kir'n 
 
 of the people, 19+ Rcmar' 
 
 the civil adminiliration of t!.. 
 
 the //fZ-rfu'/, 197. 
 Greece, what people famous in it, 49. 
 Grief, fee ajptclion. 
 
 LJ --?^.7i peculiar to the Jcwy, what, 237 ; 
 •'-■■- they rent their clouh? "'" " • - ' 
 
 thing, 2\6. When th: 
 
 high-priell, 2\6. The its,::, tt 
 
 Jewilli habits were made, 449. 6. 
 
 life in Aiofcs's time, 451. 
 Hanoi head and beard, how wombythcjcwr. 
 
 2V;- 
 H,jrnjo7ites of the Scripture, whii, and by whom 
 
 made, 3^)7. 
 llarvefi, what, the firft-fruits of it, and wl.cn 
 
 offered up, 131, 132 
 Hatred oi the Jews for thercftof mankind, 184 
 Havilah, what country, ^l. 
 Hebrc-jj tongue, that of the facred b- 
 
 Whencc it had icsnamc, 501. I: 
 
 301. Whether the mother of i; 
 
 303. Altered in the captivitv. : 
 
 it cealed to be the vulgar tor|' 
 
 proprieties of it, 31; llie o.^..-.; ■ 
 
 533
 
 534 
 
 INDEX. 
 
 dying ic, />. 317. The purity of the Hebrew I 
 text, 317. The artifices of the Jews to rob 
 us of forae prophefies, by altering the He 
 hreijj text, 320. The Corre^ions of the 
 Scribes, what, 320, 
 
 Hebrews, two forts of them, 2. Hebrenvs by 
 birth, what, 2. Their origin, 2. Their 
 names, 3 Their divifion into tribes anc^ 
 families, 8. Different opinions concernine 
 the origin of their name, 3. Hebre'ws bj 
 converjion, what, 9. 
 
 Hi?fe;y?y_, why hated by the Jews, 187. The 
 fchifm of the HeUe?tifis} what, 179. 
 
 H^ro^ re built the temple, 42 i divided his king- 
 dom among his children, 73. 
 
 HeroMajis. fee Se6i. 
 
 Hippopotamus, what, 415. 
 
 Hclocauji, what, 147. 
 
 Honey, when not to be ufed by the Jews, 145 
 
 Uofpitality eftablifhed among the Jews at Jeru 
 falem-, 7(5. 
 
 Houfes at Jerufaletn had fiat roofs, 77. The 
 form of great mens houfes, 77. Nohoufc, 
 to be lei in Jerttfalem, 75. The Jewifli 
 manner of building, 239. How they wrote 
 the commandments of God on the doors of 
 theii houfes, 240. 
 
 I 
 
 JAcob, his defcendants how diftinguifhed 
 from Efaus, 3. He robs his brother of 
 the bleiiing, 23. His retreat to La ban, 23. 
 His vifion, 23. Fie is purlued by Laban, 
 23. His wrcftling with an angel, 23. His 
 prophefy of the birth of Jesus Christ, 24. 
 Idolatry of the Ifraelifes punifiied, 31. The 
 origin of idolatry, 371. It was introduced 
 by flattery and ambition, 372. Gods com- 
 mands to blot out all the fteps of it from 
 among his people, 376. Theepocha of ido- 
 latry, 381. Three forts of it, 379, 
 IdolS) the names of fuch as are mentioned in 
 
 Scripture, 385. 
 Idumea of ^VitOldTe^ament, what, (^5. Note a. 
 By whom conqueredj 70. Whence it de- 
 rives its name, 70. 
 Idumeayis obliged by Hire amis to be circumci- 
 fed, 41. Why they obeyed his command, (J9. 
 yeabujy, the waters of it, what, ^^6. 
 Jerufalern defcribed, 74. The mountains with- 
 in it, \.vhat, 75. It v/as built by David, and 
 called the holy city, 68. A particular cuftom 
 in it concerning the letting houfes, 76. It:- 
 advanrageouj ficuanon for the preaching ot 
 the Gofpel, 65. Its deftrudion with that of 
 the temple, 47. Why it was necefTary that 
 
 Jesus Christ /hould die at y^'^'^y^/f'w, p. 14^. 
 The Scripture fpeaks of the fituation of the 
 parts of the world, and of the climates, ac- 
 cording as they are with refped to this city, 
 77. The houfes in it had flat roofs, 77. 
 The form of a great man's houfe, 77. 
 Jesus Christ fuffired at the fame hour the 
 pafchal lamb was offered up, 2(5 Note «, 
 and 45 . An abridgment of his life, 44. All 
 things that happened to the Hebrews were 
 typesofhim, 17. Proofsof his divinity, i^. 
 Jews, by what name diftinguiflied from other 
 nations, 4. The beginning of their 70 years 
 captivity, 37. They were 200 years under 
 the dominion of the Perjians, 40 ; were per- 
 fecuted by Aniiochut, 3 9. Mattathias exhorts 
 his brethren ' to defend their liberty, 40. 
 Whence the Maccabees had their name, 40. 
 They fuccefl^vely governed the people, 40, 
 41. What the firft employment among the 
 ancient Jews, 241. They brought up men 
 of quality to fome trade, 242. 
 Infe&s, the name of fuch as are mentioned in 
 
 Scripture, 413. 
 John the Baptifi, when he began to preach, 
 44. The miracles attending his birth, 44. 
 He baptized Jesus Christ, 44. 
 Jonah is fent to Nineve, 35,* Embarks to 
 avoid going thither, 3(5; is thrown into the 
 fea, and fwallowed by a great fifh, 16 ■, be- 
 comes thereby a figure of Jesus Christ, 3(5. 
 What the tree was, under which he fate, 424. 
 Jordajt-t the origin of the name, 66 j is al- 
 
 moft the only river in Talejline, 66. 
 
 Jofeph fold by his brethren, 23; makes himfelf 
 
 known to them in EgyM ; 24. His death, 24, 
 
 JoJJoua encourages the people who were difheart- 
 
 ned by the report of the fpies, 29. He and 
 
 Caleb only enter the land of promife, 29. 
 
 He fucceeds iV/i9/?j, 30; fights with the -^w<z- 
 
 lekites, 27. His death, 31. 
 
 Ifaac, his birth, 22. His marriage, 22. His 
 
 death, 24- 
 1/7;?;;^?/, his birth, 19; is driven with his mother 
 
 from Abrahams houfe, 21. 
 Ijrael, the names of the kings of J/r <7e/ and 
 Judah, from the divifion of the kingdom, 
 35. The end of that of Ifrael, 36. 
 Ifraelites delivered from the Egyptians, a^. 
 Their inccafe in Egypt not incredible, 24. 
 Note i. They ftay 40 years in the wilder- 
 ncf"?, 28,- and why, 62. How divided in . 
 their cimp, 84. 
 Ithaviar, his defcendants, 8. 
 Iturea ou»h!: not to be placed in Verea, 71. 
 
 Jubilee,
 
 INDEX. 
 
 yubihe, the year of Jubilee, />. 1 1 3. The ety- 
 mology of the word, 113. Thepriviledges 
 of that year, 114. It was one of the mod 
 agreeable feflivals the Jews had, 128. The 
 manner of freeing (laves at that rime, 128. 
 The Jews reckoned their time by Juhilccs, 
 114. 
 
 yudah, fee Ifrael. 
 
 yiidas of Galilee, fee SeEl. 
 
 Judea^ Filate was governour of it when John 
 began to preach, 73. It was a Ro;»<j« pro- 
 vince, 195 Archelaus governed it, under 
 the title of an Ethnarchy, 73. See lale- 
 fl'me and La7td of Trom'ife. 
 
 Judges, their number different, according to the 
 caufes they heard, 200. Theirnumbermuft 
 have been always unequal, and why ? 200. 
 The rules they were obliged to govern them- 
 felves by, 205. Their method of proceed- 
 ing, 205. The opinion of fome concerning 
 what was required to be done both by the 
 witnefles and judges to condemned crimi- 
 nals, 2o5. Their manner of intCirogating 
 criminals, -xoG Three clerks wrote down 
 the opinions of the judges, 207. How they 
 adminiftred oaths to the witnefles, 20(J. 
 K. 
 
 "VTlngs of Ifrael and Judah, their names, 35. 
 
 ^^ T'heBooks of Kings, by whom written, 287. 
 L, 
 
 T Amb, an obfervation concerning that which 
 
 •"^-^ was offered up daily, 147. 
 
 Land of Promife, its bounds, ^3 ; its divifion, 
 68 j its different names, 55. 
 
 LatjLi, God gives the law to the Jews, 28. The 
 books of the law read only \v\Hebre'vj, 187. 
 Th« zeal of the Jews againfl thole who tranf- 
 gre/Ted the law, zi6- Some allegorical laws 
 explained, 217. God has given different 
 laws at different times, 219. The law of 
 Noah, 29. i^/rtw;(77;;^Ws opinion concerning 
 the laws given to Adain, Noah, Abrahavi, 
 and oiher patriarchs, 220. The opinion of 
 the Jews concerning the law of Mvfes, 221. 
 Several things Ihew God to be the author of 
 it, 223. Laws for the fecurity of liic aiid 
 property, 224. Laws for the fupport of the 
 llate, 223. The Oral Laiu what, 22- 
 Maimo7iidcs^s opinion of it, 227. The opi- 
 nions of the Jews concerning it, 228* The 
 pracl-:ce of the Jews in cafes wherein the law 
 is not clear, 230. The author of the Oral 
 La-w, 231. See Tr<idit':on. 
 
 J^ttters, when, and by whom brought to the 
 Grecki> ;ov The likcnefs of thcGrri'i- and 
 
 cs. 
 
 the 
 
 509. 
 
 6g. 
 
 Hebre-jj letter-, 303; -.. 
 
 311. The Hebre-jj ch . 
 
 the captivity, 304. T 
 
 Jcwi concerning the dil]. 
 
 prefcnt Helre-jj and Sjt^ar-.rjm 
 
 30+. Tlic likcncfi of fomc Hri r 
 
 one another one dufc of the 
 
 fin J in the verfions of the Sci p 
 
 The Hebrc'-jj and Greek alphabet. 
 Le-ji, his profpcri'y dc 
 
 the altar, 8. The ^ 
 
 milies-, 8. 
 Leviathan, what, ^16. 
 Lcvites dirtributed among thr o- 
 
 The duty of each Lc.ae m i: . ,. •- > ^ 
 
 their fubtiitcr.cc, 153 ^ ihar cor 
 
 i54i their age, and quah''"^^^' 
 
 cLlles and numbers in D 
 
 they might marry into any o: : 
 Libatiovs, what, 145, ihe7 al. 
 
 nied facnficci, 145 
 Libra cif the Ror/iaiiSy and the poHxM ot o'.'.cT 
 
 nati'-ns, what, 245 
 Linne7i, feveral /or', of \l. 4c i 
 Lion, his different names, 40a, hi< qualkio, 
 
 402 
 Locufts, their difRrent rumc ami fpccicf, 414, 
 
 Some or them wcic pc.niit.cd to l< ci en, 
 
 415-. 
 Lot retires to SoJom. and is fcr at V.h 
 
 Chedorlaovier t^y Avrshjm. 19 
 
 brings him out or Souom, z\ 
 Lots, ihefeajl of Loft, 137, on v.hii' (<r ^■' n 
 
 inlluutcd, 137. Why lo c^d« - 
 
 celebrated, 1J7. 
 
 M. 
 
 'KI^Accab'TS, fee Jcjss. 
 
 ^^^ Magiftrates. how tnfli'utcd 3nior>p the 
 
 Jcwj, 198. Rules they ^crc obliged to ob- 
 
 ferve, 20^. See Jyd^^ft 
 Mai:va rained down upon ■ ' 
 
 wildernefs, 2<) The c 
 
 word, 453. 1 he por< in whicn it wa* frc- 
 
 ferved in the ark, 81 
 J\Iarriage, laws relating to ir, 22^. CuAoms 
 
 relating to it, 23^. 
 Majfora, what, 321. The cxaftrcfi of the 
 
 MaJJoriies, 522. The author of the A/.*^ 
 
 ra, 323. 
 Mcafurcs, the difference between t'-c r^mdm 
 
 and r.i?w ones, 255. A prtKJt of 1, -'<■ 
 
 The vieafures of ta^suty of fhe 
 
 Greeks and Hebm.t, 257. TiK 
 
 of reducing them to Frnrr/> ones, 25 S How 
 
 to be reduced iotvM ones, 2^- No:c#. 
 
 Of 
 
 535
 
 53<5 
 
 INDEX. 
 
 Of the other fneajftres in ufe among theGreeks, 
 p. 26y, among the B.orKam-, 262. French 
 meafures, 26^. Bnglijb meafures, 2^)6. 
 No:e a. 
 M'lfiah, what it fignifies, 4. He was typified 
 in every thing that happened to the Jews, 17. 
 The Rabbms make two Mejjiahs, 184. The 
 idea the carnal Jews have of him, 184. 
 Metals, an account of fuch as are mentioned 
 
 in Scripture, 447. 
 jyietempfychofis, fee Tranf7?iigration. 
 Mdia-d, two countries fo called, (J 3 . 
 MiUooi the Scriptures, what, 74, 75. 
 Mifchna, what, 23 1 ^ by whom written, 23 1 i 
 
 and when, 231. 
 Money, the necefficy of knowing what that of 
 ^e Greeks and Rovians was, 243. Ancient 
 money, and that of xhc Hehreivs, what, 24(5. 
 Rules for reducing the ancient to the mo- 
 dern, 247, 248. What a Carat is with re- 
 fpe6l to gold, 249. What a Fefi?iy~'weight, 
 with refpedt to filver, 249. The difference 
 in value of gold andiilver, 249. The weight 
 of all the coins that are current in Europe, 
 252. 
 Month, the beginning of it, how fettled by 
 the Jews, 108. Two forts of months, 109. 
 What the Veriodical and Synodkal months are, 
 109. When each month began to have a 
 particular name among the Jews, 1 10. hi- 
 tercalary month, what, 112. 
 Moont her courfe different from that of the 
 fun, io5. The Jews regulated their months 
 by the moon, 107. The names they gave 
 each month, no. 
 Moriah, a mountain famous for AbrahaTn''s fa- 
 crifice, &c. 74. Solomon chofe it to build 
 the temple on by God's command, 74. 
 Mojes hid after his birth, 25 j taken out of the 
 Nile, and brought up in Pharaoh's court, 25 j 
 is commanded by God to deliver his people, 
 25. He leads them in the wildernefs, 26 , 
 he divides them into clafles, according to 
 Jethro\ advice, 27. God gives him the 
 tables of the law on mount 5i;/<7;, 28," the 
 people murmure againfl him, 29 j his death, 
 30. 
 Mountains 'ixxQ. woods, the ufual places where fa- 
 crifices were offered up to the falfe gods. 
 374. The m.oantains of ?/?/(?/?/«£>, (17; thofe 
 within the compafs of yerufakm, 75. 
 ^uks, when firft ufed by the Jews, 39(j. 
 ^lurder, what was to be done in cafe any body 
 ¥/as found murdered in the country, 225. 
 
 N. 
 
 Ames given to infants, remarks on them, 
 234. The Jews had often two names. 
 
 N 
 
 234. 
 
 Nazarites, who the author of that way of li- 
 ving, 16^. What qualifications were ne- 
 ceifary in order to be one, 164. Nazarrtes 
 by birth, and Nazarites by voiuy what, 164. 
 
 Nero perfecutes the Chriflians, 47 j kills him- 
 felf, 47. 
 
 Nein-moon, the feaft fo called, what, 130. 
 
 Night, how divided by the Hebreii^s, 105. 
 
 Nitre, what is meant by it in Scripture, 449. 
 
 ■Noahi his ark, a figure of the Church, 17. 
 The names of his children, from whom all 
 nations are defcended, 18. The feven com- 
 mandments God gave Noah, 219. 
 O. 
 
 ^^Aths by the name of God, and by thecrea- 
 
 ^-^ tures, how kept by the Jews, 184. 
 
 Oblations, the difference between them and fa- 
 crifices, 150. Several forts of oblations, 
 150. 
 
 O^avian, Cefar's fucceffour forms the trium- 
 virate, and revenges his uncle's death, 42 j 
 remains mafter of the Empire, and finifhes 
 both the civil and foreign wars, 42. 
 
 Off'eri7igs, fee Holocaufi. 
 
 Officers, or minifters of juflice, their fundion^ 
 
 2\6. 
 
 Omer, how offered up at the paflbver, 132. 
 
 Oracle, what place in the temple fo called, 92." 
 
 Oral Laiv, fee Traditions. 
 P. 
 
 T}Alefiine, its bounds, tf 3 j why chofen for 
 
 ■*- the incarnation, 6y^ its different names, 
 ^5 ; its different inhabitants, 65 j irs river^ 
 and lakes, 66; its mountains, 67,- its divifion 
 among the tribes, 68 ; the great change that 
 happened to it, 69 j its divifion by the Ho- 
 wans, 69 j its divifion in the time of Jesus 
 Christ, 69. See Land of Prof?iife. 
 
 Pain a a.nd Pahnu'S-, the difference between them, 
 262. 
 
 Paradice, its fituation, 49. 
 
 Pajpver, the etymology of the word, 130," 
 The feafl of it, when and how celebrated by 
 the Jews, 130. What the moft folemn day 
 of jr, 131. They who did not keep it the 
 firfl time, were obliged to keep it the fe- 
 cond, 132. No uncircumcifcd, or pollu- 
 ted p^-rfon, could eat the pafchil lamb, 132. 
 We keep our Eajler according to the full 
 moon in Marc hi 495- 
 
 Fatri-
 
 INDEX. 
 
 Tatrianbi reckoned among facred perfons, 
 
 Fearh treated on, 442. 
 
 Perioral, what, 161. 
 
 Pelethite, what it fignifies, 202. 
 
 Pentateuch, what, 270^ why called the Law, 
 272 i its Author, 272. The Samaritans re- 
 ceive only the Pentateuch, as facred books, 
 
 179- , 
 
 Pentecoft, when folemnized, and how it ought 
 to be called, 153. Remarks on the Chri- 
 ftian Pentecoft, 153. 
 
 Perfumes mentioned in Scriptjre, of what fpi- 
 ces made, 456. 
 
 PhylaSieries, what, and how enlarged by the 
 Pharifees, 237. 
 
 P/jeow, their properties, 405; worfhipped by 
 the AjfyrianSi 405. Pigeorn dungy what, 
 405, ^06. 
 
 Plants, two remarks on thofe that are menti- 
 oned in Scripture, 420. An alphabetical lift 
 of all thofe that are mentioned in Scripture, 
 420. 
 
 Points ufed in the Hebrew tongue, 306^ when, 
 and by whom invented, 307 i may be omit- 
 ted, 30(5. Proofs of their novelty, 307. 
 
 Pooly fee Bethefda. 
 
 Prayer, cuftoms of the Jews relating to it, 
 190. , 
 
 Priejis, their eledion, manner of Hfe, and the 
 duration of their offices, 157. The manner 
 of confecrating the high-prieft, 160. That 
 dignity was hereditary, 160. Habits of the 
 priefts, 158. Habits peculiar to the high- 
 prieft, 159. The fundlions of the priefts, 
 158. That of the high-prieft, 160. 
 
 Priefihood, the offices of the priefthood given 
 by David to the defendants of Ekazar and 
 Ithamar, 8. Defeds which excluded from 
 the priefthood, 158. 
 
 Proceedings in criminal cafes, the order of them, 
 205". The number of officers, 216. 
 
 Prophefies, the artifice of the Jews to rob us of 
 fome, 320. 
 
 Prophets, an uninterrupted fucceffion of them 
 among the Jews, 166. Their writing muft 
 have a double fenfe, 279. Why the Jews 
 don't place Daniel among the prophets, 282. 
 
 Propitiatory, or mercy-feat, what, 81. 
 
 Profelytes, of two forts, 10. Profelytes of ha- 
 bitation, to what obliged, 10. Profelytes of 
 jufticp, II. How received, ir. 
 
 Pfalms, how reckoned among ihejews, Greeks 
 and Latins, 283. They are the beft of pray- 
 ers, 49 y. 
 
 41 
 
 PumPjments of them wbofc crimes were kr^oxm- 
 only to God, /> 20-. Hov/ nuoy : . -- 
 nifhmcnts among the Jews, 211. J 
 ot them, 212. The mtnr.cT of • 
 and how nuny ftripcs they eavc. ^ : 
 forts of capiral puni;? - 
 
 Purgatory bclicved by '. 
 
 Pythoiielfe, why a name ^ 
 378. What was the art 
 or witch, 379. 
 
 R 
 
 jD Abban and Kabbi, the ditf.-rencc bcrjirem 
 
 •■-^ them, 167 Whai the R-iA*— - .%.i be- 
 gan, i(?7. Their pride, 168 im- 
 ing, 168. Their quality ot oi«.;u: ciu not 
 excufc from manuil libour, 170. How the 
 R^j^/'mj were inl1i:u:ed, 170. 
 
 Rfbekah confulcs God, 21- 
 
 Rechabites, who, 165. See Njzjrtfrt 
 
 Redeemer promifcd to Adjim after hu fill, i ' 
 How called by the Jcw>, \6. 
 
 Religion ]c\Vi[\\, cuftoms concerning ir. iS) 
 
 Reptiles have ten diifcrcnt names in Saipcure. 
 410. 
 
 Republic k, fee Goz-ervment. 
 
 Rome, when builc, ^i 
 S 
 
 OAbbath, how oblervcd. 
 
 537 
 
 129 
 
 tutcd, 105 i a: What time ic (^ 
 cd, io(j. All feftivals c 
 
 Jewilh fuperftitions in k. 
 
 188. Sabbath-dajt jourury, 26}. 6m^stt' 
 
 caljcar, 113. 
 
 Sacrifices, where firft offered up, 574. Why 
 the Jews were forbidden to fj- 'i"'-«- ^-^v 
 where but in y<Tv/i/rwj,3:v ^ 
 obligation to them is founded, j , - >*^ . . - 
 ces defined, 159. Origin of them, i;o IT-c 
 idea all people have of then, 143 7 
 opinion of them, 140 Whar »hc 
 was, 140. Whence' 
 141. Thofe of the li. 
 of Jesus CuRin-, 142. Whi: 
 be offered up in them, 14; \ - 
 
 minifters of them. ia/S. 1"he time and pUcc 
 ofthcm,i4<J Several fom of thr'^ ' •- "sin- 
 offcring what. 148. Trcfpafjc ice- 
 
 offcnngs, 149. Sonic oth ' ic*. 
 
 149. Some proper to cc: ;9 
 
 How they were partiken ci. I'j-v UA\a- 
 cnce between ficrificcs :nd nt)j;io.'u, 159 
 
 Salt thrown upon the victim as the pricft wtJ 
 pt)ing up to the altjr, 14.^ 
 
 Samaria, by whom buiit, 57. Bv whocn in- 
 
 habited after U-cJkingdom of y*""^* *•* ^' 
 
 Z - z flxoycxl*
 
 538 
 
 I NT) E X. 
 
 ftroyed, ^^. The capital of this country, 
 in the time of Jesus Christ, was Sich^w, 
 called by way of contempt, Sichar, yo. 
 
 Samarifam, fee Schiftti. 
 
 Samfojiy his ftrength and death, 33. 
 
 Samuel, his birth, 33 i fucceeds £// and confe- 
 crates 5W, 33. 
 
 Savdah ufed initcad of flioes, 239. 
 
 San^uary, or temple, the roof ftuck with 
 points, 99. 
 
 Sanhedrm. Orighi's remark concerning the San- 
 hedrim which condemned Jesus Christ, 
 iAf.6. How many judges it confifted of, 
 201. Its power at different times, 202. 
 Where it fate, 204. The form in which 
 the judges fate in it, 201. There were fe- 
 veral Sanhedrivis in Jerufaleni, 228. 
 
 Smd rejeded of God, 33. His jealoufy of 
 David, 34,. The opinions of the learned 
 concerning his calling up the foul of Samuel, 
 
 379- 
 Sch\fm-y the rife of that of ^tSamarhans, 178. 
 
 Their opinion of the tempk^ 179. The 
 averfion of the Jews to them, 179. The 
 fchifm of ^/pAT^zw^ri^, what, 179. That of 
 the Hellenip, what, 179. That of the Car- 
 raites, 1 80. 
 Scribe, the origin and fignification of the word, 
 16%. The Corre6lions of the Scribes, what, 
 320. 
 Scriptures, a form of prayer before the reading 
 them, 187. God the author of them, ^dG. 
 They were written by thofe whofe names 
 they bear, 267. A general fcheme of them, 
 268. Why called Tefiaments, 269. The 
 names, authors, and fubftance of the feve- 
 ral books of Scripture, 270 The differen- 
 ces of copies do not deftroy their purity, 
 318. In what fenfe the Fathers thought them 
 corrupted, 318. The zeal of the Jews to 
 preferve their purity, 319. Their artifice to 
 rob us of fome prophefies, 320. How the 
 Scriptures were fettled by 'Ez.ra, and the 
 Mensf the great fynagogue, 450. The caufe 
 of the differences of the copies, 321. Co- 
 . pies of the Old Teflament, whence all the 
 reft were taken, 325. Three forts of figures 
 in Scripture, 356. Several ways of explain- 
 ing it, 356. The neceffity of commenta- 
 ries, 3 64. How many forts there are of 
 them, 364, Who are the moft famous com- 
 mentators, 336. See Bible, Hebrew, Penta- 
 tcHch, Senfe. 
 Sea, the Hebreivs give this name to all great 
 colledtions of waters, 66- The Dead-fea, 
 
 66. The Red-feaj why fo called^ 70. The 
 Braze?i-fea, where placed in the temple, 80. 
 Jofephuss opinion of the form of it, 2(Jo. 
 Se£i, origin and epocha of the Jewifli feds, 
 170. That of the Sadducees, 171. Of the 
 Pharifees, 172. Of the HerodianSy 174. 
 The EJfe7tes, 174. That of Judas of Gali- 
 lee, 177. Why the latter called Zealots, 
 
 "All- 
 seed, what the Scripture means by the feed of 
 
 plants, 420. 
 Senfe, the htteral fenfe of fcrlpture muff be di- 
 i\ic,g\ii{hed from the ff'etaphorical, 354 j the 
 ufe and neceffity of metaphors in Scripture, 
 355; fcveral myfijcal fenfes in Scripture, 35^^ 
 the littsral and fpiritual fenie of Scripture, 
 355; the anagogicaKen^e, I'^y •■, the tropolo- 
 gical, 357 i the Fathers why attached to the 
 latter, 358 ; the ftudy of "the litter al fenfe 
 moft neceffiry, 3^9 j rules for finding ic, 360, 
 Serpents, their properties, 410- the names of 
 thofe m.entioned in Scripture, 410; Brazen^ 
 ferpefit, the figure of Jesus Christ, 29 i F;^- 
 ry-ferpe7tts, what, 411. 
 Seflerce, what, 246. ' 
 Shekel, what, 245 ,• its value, 24^. 
 Shew- bread, its figure and name, 82 ; the tra- 
 dition of the Jews concerning it, 8 2 j when 
 changed, 82. 
 Shitttm-iuood, what, 422. 
 Sin, what the Talmud h'^s of original pn, 183 ; 
 the Jews make fin to be of two forts, 185 i 
 confeffion of fins, thought neceffary by the 
 Jews, 185 i Si7i-offering, what, 148. 
 Slaves, fet at liberty, in the year of Jubilee, 
 
 128. 
 SodoPij its Punifliment, 21. 
 Soul, what the Jews think of its immortality, 
 
 243. 
 Standards, of the tribes, what figures they bor*;, 
 
 84. 
 Sto7ies pretious, the names of thofe on the pe- 
 ctoral, 435 ; the names of thofe St. John 
 faw applied to the ffones of the pedoral, 442. 
 Stalling, how performed, 214 j often mention- 
 ed in Scripture, 215. 
 Stuffs, what forts ufed by the antients, 449 j 
 
 when filks came firft into ufe, 451. 
 Sun, fee Moon, Month. 
 
 Superftitions of the Jews in the obfervance of 
 the Law, 188^ the Jews corrupted by the 
 fuperftltion o{ the Egyptians, 374^ thefuper- 
 ftitions ot the Pagans, 379. 
 Synagogues, their origin and ufe, 101 , feveral 
 forts of officers in them, 162 i how called 
 
 by
 
 INDEX. 
 
 by the Jews, idy^ hehreiu only read in them, 
 i6i ; Synagogues publick fchools, 164 , cu- 
 ftoms concerning them, 190. 
 T. 
 
 TAbernade defcribed, 79 ; ics- place in the 
 camp, 83 i the wonders wrought in ir, 83, 
 the temple fucceeds it, 88- 
 
 Tahrnacles feaft of, how celebrated, and how 
 long it lafted, 135. 
 
 Tahk of Hiew-bread, its place in the taberna- 
 cle, 82. 
 
 Tables of the law, kept in the Ark, 81. 
 
 Talent, its value, 254. 
 
 Talifmans, what, 392, 485. 
 
 Talmud what, there are two TaltHuds, 232. 
 
 Temple built by Solomon, 89 ^ fucceeds the ta- 
 bernacle, 88 j its form, 89 \ Zerubbabel's 
 temple, 99 j the advantages of Solumoiis 
 templej 100 j the altar different from mo- 
 <lern ones, 94 i Court of the priefts, 94 j 
 of the Ifraelites, 95 j Court of the Gentiles, 
 97 j Solomon' porch, 97 j plan of the temple, 
 89 ; temples of Gerizi?u and Egypt, 100 ,• 
 dedications of the temple, 137 j number of 
 officers in the temple, i5(>i Ciptain of the 
 temple, 156 j the funftions of the officers of 
 the temple, 156 j cuftoms relating to ic, 190^ 
 how God was feived in the temple, 193. 
 
 Tenths of cattle and fruits of trees how taken 
 care of by the Jews, 152 i four forts of tenths, 
 ipi tenths redeemable, 152. 
 
 Teraphim, fee Talifmans. 
 
 Tefiament, fee Scripture, Bible, Books. 
 
 Tetrarchs, what, 73. 
 
 Thannim, what it fignifie!', 41^. 
 
 Theatres, what, 469 ; the different fports fliewn 
 in them, 469 i how the wreftlers fought, 
 469 i what regimen the runners kept thcm- 
 ^Ives under, 471. 
 
 Theft, the punifhments of it, 24. 
 
 Ttara, a bonnet of the high-prieft's what, \Gz. 
 
 Tiberius, fucceeds Augufius, 44 i what he did a- 
 gainft Tilate, 46 i dies, 46 i is fuccecded by 
 Caligula, 46. 
 
 Tobias affrighted by a fidi, 417. 
 
 Tombs, cuftoms relating to them, 243 ; how 
 carefully adorned by the ancients, 243. 
 
 To7igues Hebrew, fee Hebrew. Tlie extent of 
 the Greek tongue, 328 i the caufes of the ex- 
 tent of the -L<?/w tongue, 335. 
 
 Trade, the care the Jews took to teach their 
 children fome trade, 242. 
 
 Traditions of the Jews, Mofcs thcr author ac- 
 cording to the Rabbins, 227 i their true ori- 
 
 \^ ncfc 
 20:. 
 
 .Uj- 
 
 1j5 Wiijr lb 
 
 pin, 228 , the SinbcJun ihc tiu* rrhor of 
 
 them, 229 
 Tranf7„uTat,<in of foul* beiic\cd and uji!^ Im 
 
 Tribes, the Hebrews divided into twHve mVf 
 8; Ijtxi not o- ' r 
 
 Vrothife divided 
 
 carried into capn.u/, ji, liu 
 </<//) m captivi'v --o ycrf, ;-, 
 were diltn 
 flgurci of 
 tribej, 8+. ' .-.^ ,-■ 
 
 Tiibu7:jls, leveral forti of ilicm, r-- ' ^ - 
 every city, 200. Different caL 
 at dilFcrcnt rriburuU, aoi. 
 rior tribunals were pliccJ. 
 nion of fomc Rabi/ins c 
 nais in J.-rufa'ci'i, 203. 
 
 Truvipetf, the fcafl of, what, 
 called, 133. 
 
 Tufts wurn by the Jews at the four corncri of 
 their coats, 23-. How worn !'•, ::.;n» tf 
 prcfcnt, 23'. 
 
 V. 
 
 'VTErfons of Scripture; the Ssmsritsu rrmts- 
 ' leuch, wherein diffi-Tcnt from the //f^«-', 
 342. Chaldec Farapbrafci, their origin. ;4V 
 Their authors, antiquity and ufc. :4.v 
 Verfons, 345, Two of them, their .. 
 345. Arabtck Verfom, ;45. EU'sfut, -,46. 
 Why other verfions difK-r from the H i-^f^-, 
 309. Grf f^tvcrfion of the LXX 17. 
 
 322. Its hiflory, 330. Whai , . ^^ - ' »* 
 to be made of this hillon*, 33;. W hcthcr 
 the LXX. tranllatcd all the OU Tf/fsmrmt, 
 3 34. Other Greek vcrfions ot A^ntU, Sjm^ 
 mac/yus zndTlyeodofoK. c^c ;;c. /.j/.-k \e'- 
 (ions, ihc Italick, 3;6. That of S frfrff. 
 336. ThcrW^j/f, 338. In -he 
 
 Vulgate b- called Old, and dcv <■»- 
 
 tick by the council of Tremt, \ ;<; \'cri>- 
 
 ons into modern bnguapcs. 
 
 the differences of the \cr 
 ViHim, the n.imcs given to \ .. ;.. 
 
 loaded with cuMe^, 210. So- 
 Vifons of the prophets, how to l-- v. 
 
 83, 84, 8v 86. 
 Uncia of the Ro/nam, iti Weight, 24^ 
 
 divided, 24^. 
 Urim and Thut/ttmm, what, 100. 
 W. 
 
 WEeks, two forts of than ar 
 106 The names 
 Jewilh week, \q6. 
 
 Whence 
 
 .rt 
 
 •cd. 
 
 H 
 
 of ih- 
 
 
 539 
 
 ly.tilti
 
 INDEX. 
 
 iVeights of the "Rowans, 244. Attick and Hebreio 
 weights, 245. French weights, 245. Englifi, 
 244. Note a. The difference between the 
 ^lexafidriamndAtheKian weights, 248. The 
 Hebrew weights were made of ftone, 254. 
 
 Whale, what the Scripture means by the word 
 Cete, which we render Whale, 394. 
 
 Witch-, fee Vythonejje. 
 
 Witnejfes, how fworn, 20(j. They were a fort 
 of executioners, 215. Women and Haves 
 could not be witneffes, 224. 
 Wives, a plurality of them granted to the Jews, 
 226 j but denied the high-prieft, 236. 
 
 Women were feparated from the men in the fy- 
 nagogues and temple, 190. 
 
 Wool hud different names according to its differ- 
 ent colours, 452. 
 
 Word of God is in us, 20. It fignifies the Son of 
 God, 15, He appeared to the Patriarchs, 20. 
 How he appeared to Abraham, 20. 
 
 World was created by the Word, and for the 
 Word, 16. 
 
 Y. 
 
 Tear of the Jews what, 109. They had two 
 forts of years, 113. What obliged them to 
 be exa£t in regulating their years, 112. Each 
 year had with them four beginnings, 113. 
 The fabbatical year, 113. The ye^zoi Ju- 
 bilee, 113. See Jubilee. 
 
 FINIS.

 
 A OOC I 
 
 
 w*^ 
 
 /^ 
 
 
 
 ^ 
 
 \^ 
 
 kte.^ . " -*-