The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

THE PREFACE TO THE READER.

ALthough this very Learned Author's Epistles and Pre∣faces to many of the English pieces contained in this Volume may save me much the labour of a general Preface to them all: Yet it may be convenient to add something concerning the use of this kind of Learning, the Author himself, and these English Tracts of his.

AS for the First, the Reader must not expect a Treatise about it in a Preface to Anothers Book: But only some brief suggestions for the direction and encouragement of the Studious; that the Author might not seem to have employed so much time and tedious la∣bour too fruitlesly in Writing, nor my self somewhat of both in Reviewing, Correcting and Publishing what is here presented to him. There seems to me two chief Points of a more comprehensive Wis∣dom, the one is justly to estimate and prize the several parts of Know∣ledge, and that principally from their usefulness; not so much from their Antiquity, their being esteemed and cultivated perhaps by great Personages, or the like slight and pedantique considerations, any further than as they are signs or arguments of the former: The other is to un∣derstand the inclinations, capacity and ability of any person for one or more of them. These two things are principally to be observed by those who apply themselves to any study (and indeed to any imploy∣ment) in making their choice: Which is in it self of greatest use and importance, and which a person can make most progress in; what is best in it self, and what he can best do. If any thing be of no good use or advantage, it is not to be undertaken at all; if a man wants ability or capacity for it, it is not to be attempted by him. Although there be truly great difference between the several sorts of Science in respect of their value; yet there is hardly any which hath not its use, and oft∣times much more than the ignorance, or envy, or fashion, or humor of an Age will allow.

There are four things which our Author hath been very diligent and laborious in, and where we may be considerably benefited by the Read∣ing of these Tracts. I. The Chronology of the Holy Scriptures. II. Their Chorography. III. Their Original Texts and various Versi∣ons. IV. Talmudical and Rabbinical Authors.

First, For Chronology, it is nothing but the knowledge of the Relati∣on and the existence of things one to another, before, with or after; and particularly with the conversions and situations of the Sun and Moon, i. e. years, months, weeks, days, as being the most constant and the most universally known. Though the time of a things existence may be and frequently is characterized by the existence of other things like∣wise, nor is it so casie to define what is the first measure of time. But this is not so much to our purpose. The uses of the knowledge both of the times of writings, and of their matter or contents, are very conside∣rable, and in short these among others. First, From thence we collect many other circumstances, and consequently a more full and adequate knowledge of things; such as place, Authors; qualities, conditions, per∣sons to whom, reasons why, and twenty others: Whence it frequently helps to the discovery of the true writing in an Author, or of its meaning and sense; and in prophane and fallible writings, the truth or falshood of things themselves therein delivered. Instances of the former are nu∣merous in the Scriptures, (for as to the latter, the truth of what is deli∣vered therein, we are secure). As in pag. 80. of the ens••ing Volume, according to our Author, the sense of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. of the King∣dom of Asa (2 Chron. XVI. 1.) in the thirty sixt year, of which Baa∣sha King of Israel is said to come up against Judah, is not his personal but his National Kingdom, if I may so call it, not his Reign, but the Kingdom of Judah in opposition to that of the ten Tribes, since their division. This appears from the Chronology or computation of Baasha's reign, who is said 1 Kings XV. 33. to begin it in the third of Asa, and to continue it but twenty four years, that is, to the twenty se∣venth of Asa; and this according to all the translations too. Baasha therefore could not come up against Israel in the thirty sixt of Asa's reign being understood of his personal reign or Kingdom. Wee'l take leave to argue from the Chronology of the Scripture, especially where all Copies and Translations agree, notwithstanding the assertions and con∣jectures of the late famous Critick,* 1.1 That no exact Chronology (what for no time?) can be stated upon the Authority of these Books; till he lays surer foundation for his Opinion, and more particularly explains it. However this and other following instances are proofs and illustrations of what use Chronology may be; although the integrity and truth of the present writing in the Hebrew Copies be only supposed not proved. Thus also Omri's beginning to reign over Israel twelve years in the thirty first year of Asa King of Judah according to the Hebrew Text, and all the Versions must have the sense which Chronology will there allow. vid. Harmony of the Old Testament, pag. 81. In p. 87. Ahaziah's being forty two years old when he began to reign, 2 Chron. XXII. 2. and Je∣hojachin eight years old, 2 Chron. XXXVI. 9. must be otherwise rendred than it usually is to make it consistent with Chronology, supposing no error in the Hebrew Text. But both the Greek and Oriental Versions in the first place, having the number twenty two or twenty instead of forty two; and in the other place, the Oriental Versions having eighteen instead of eight, makes it probable that there is a mistake. Grotius's con∣fident assertion concerning the reading of Isa. 7. 8. viz. that in the He∣brew it should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. six and five, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sixty and

five (though this last agree with all the versions too) and consequently that it was to be six and five or eleven years, not sixty and five to the time when Ephraim should be no people, to the taking of Samaria and captivating the ten Tribes; I say this assertion of his is to be rejected (however otherwise that place is to be interpreted) because it is incon∣sistent with Chronology as well as for other reasons. For this Prophesie must be in the third year of Ahaz at the furthest, because it was in the time of Pekah King of Israel, when he invaded Jerusalem with Resin King of Syria. Ahaz began to reign in the seventeenth year of Pekah's twenty years reign, 2 Kings XVI. 1. and therefore could be contempora∣ry with him but three years at most. But now from Ahaz's third year to the taking of Samaria, which was the ninth of Hosea King of Israel, was eighteen years, not eleven as Grotius would have it. Even to the be∣ginning of the siege it was fifteen years. For Hosea began to reign in the twelfth of Ahaz (2 Kings XVII. 1.) there is nine years; and Sama∣ria was taken in the ninth of Hosea, there is nine more. The reason of Grotius's mistake, we read in the 2 Kings XV. 30, viz. that Hosea siew Pekah, and reigned in his stead. This he takes to have been immediately after Pekah's death, which is not necessary. And it appears from the other computation, that there was an Interregnum in the Throne of Is∣rael seven years; or at least that Hosea was not accounted to reign, as our Author hath observed. The reason of which he probably con∣jectures to have been that Shalmanezer, the Assyrian King, had conquered him and his Kingdom, and kept them for about seven years; afterwards he permitted him to govern as his Tributary, or Hosea by force rescued himself from that subjection. Our Author in pag. 104. makes the same observation serviceable for the methodizing and explaining Isa. 1. 9. and XIV. 28. Once more the most probable reading of that known place, Exod. XII. in the Samaritan Text and Alexandrine Copy of the Septua∣gint is determined by Chronology. A number of other places there are both in the Prophesies and Epistles especially, beholding to the know∣ledge of the time both of their writing and matter for their meaning; As on the other hand oftimes the matter is a Character of the time.

The proof of the completion of Prophesies by Chronology is a mat∣ter of great importance, to assure us that there hath been such a thing as Revelation in the World, by one of the greatest Miracles the predicti∣on of contingent futurities. As that of the habitation and servitude of Abraham and his posterity in Canaan and Aegypt four hundred years, a round and even number for an uneven and more particular; a thing so usual in the Scriptures, that the Rabbins have made a rule of it in the interpretation of them. And the number four hundred and thirty re∣corded Exod. XII. is an argument of no design in the Writer or Com∣piler of the Pentateuch to make the Prophesie and its Completion ex∣actly agree; but that he set down, as he receiv'd by writing, tradition, or Inspiration. Remarkable also are indeed the Prophesies of the pollu∣tion of Jeroboam's Altar, about three hundred and fifty years after the prediction, by Josiah offering up the Priests of Baal, and burning mens bones upon it; 1 King. XIII. 2, 23. That of Daniel's seventy weeks or four hundred and ninety years from the going out of the Decree to the coming of the Messiah; That of the 70 years Babylonian Captivity; The

express naming of King Cyrus who should shew favour to the Jews in gi∣ving them liberty to rebuild their Temple and City; That of the De∣struction of the Temple before the end of one generation predicted by our Saviour. The time of prediction and completion of these things, that the one is before the other, and how long, is to be taught and pro∣ved by Chronology. But these things are here only to be set down as known examples; it requires leisure and some diligence to examine them. Finally, Chronology sixes things in our memories, and makes it more easie and pleasant to apprehend and remember them.

The next is Chorography or the knowledge of places. This also is ex∣tremely helpful to our understanding, imagination and memory. Gene∣rally we cannot well conceive nor remember any intellectual objects, such as are the qualities, tempers and dispositions of mens minds, with∣out some sensible circumstances; nor sensible objects, such as bodily actions and speech, without the circumstance of place: And we may observe in our reading, when we desire to understand, and retain what we read, if we find not such circumstances related, we fancy them and make them to our selves. This also prevents errors in the interpretati∣on of the Scriptures, and is often necessary to it, especially in the Pro∣phets, where frequently the names of notable places, as Cities, Moun∣tains or Rivers, are set to denote whole Countries, their Inhabitants and Qualities; as Isa. II. and every where: What is so common needs no others instance.

Concerning Copies and Translations they are of great use. (1) To evidence and confirm the Integrity of any Copy of the Original Text; though there be great difference between these, and all are not of the like weight and Authority. Generally speaking (just to mention my conjecture) I reckon the Samaritan Text, and Version in the first place after the Hebrew, next the Paraphrase of Onkelos on the Pentateuch, then the Syriack Version in the English Polyglots, then the Vulgar Latin, then the present Septuagint, then the Arabick Version, then the Aethi∣opick, then the other Chaldee and Persian paraphrases. Thus for Ex∣ample, that the old original reading of the place before cited, Isa. 7. 8. was not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as Grotius affirms, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as it is in all our Hebrew Copies, is very probably argued from the agreement of all our Tran∣slations. In Deut. X. 6. The Hebrew and Samaritan Texts are contrary one to the other; besides there is a whole sentence in the Hebrew which is not in the Samaritan. According to the Hebrew it is, And the children of Israel took their journy from Beeroth of the children of Jaakan to Mose∣rah, there Aaron died and there he was buried, &c. But in the Samaritan it is, and the children of Israel went from Moserah and pitched their tent among the sons of Jaakan. And then all the encampments of the chil∣dren of Israel being interposed and reckoned up, as Numb. XXXIII. it follows, then died Aaron, &c. But all the other Versions exactly agreeing with the Hebrew Copy, are a very good argument for its reading; and that it may be reconciled with the History, Numb. XXXIII. 31, 38. in some such manner as is done by our Author, pag. 38. Though it be confessed too, that the exact agreement of the story in both places ac∣cording to the Samaritan, is on the other hand considerable for the read∣ding of the Samaritan Text. The Repetitions of the Samaritan, in Exod.

XVII. after vers. 14, 19, 22. from Deut. XXIV, & V. with some altera∣tions, as in many other places; and the interposition of a whole sentence, Exod. XXII. 10. and elsewhere; these, I say, being all absent from all the Translations are arguments of the integrity of the Hebrew copy in gene∣ral, and particularly in those places. Nor can I believe but in that vexa∣tious question of the two Cainans, Gen. X. 24. and Luke III. 36. the Septuagint is corrupted, and the Hebrew Copy in the right, since the Sa∣maritan Text and Version, and all other Translations agree with the Hebrew. And even the Vatican Copy of the Septuagint, in 1 Chron. I. hath quite left out the second Cainan, and the Alexandrine Copy, as it once hath it, so it hath once omitted it also. But then (2) on the other hand it is to be acknowledged, that sometimes the consent of other Ver∣sions are an argument of defect or error in our present Hebrew Copies. For through the Hebrew Copies we have be beyond all comparison the best and nearest the Originals: yet it is too much partiality or superstition to believe that there are not therein some faults considerable to be correct∣ed by the translations, of which examples are frequent in the restoring of other Authors, and particularly Ignatius's his Epistles by Primate Usher. In that known place Psal. XXII. 16. the English translation hath truly read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they pierced my hands and my feet: But in our present Hebrew Copies it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 As a Lyon my hands and my feet. That there is a defect in all these Hebrew Copies, and that it was formerly written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they have pierced or digged my hands and my feet, all the Versions except the Chaldee Paraphrase confirm. Besides that the pre∣sent reading is non-sense, except it be supplied with some Verb, as it is by the Chaldee Paraphrast, which upon this Book of the Psalms and upon the Hagiographa is of no great antiquity; where we read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. like a Lion biting my hands and my feet. But this is very Precarious, and such an Ellipsis (though the Hebrew abounds with that figure) as seems contrary to the Genius of the Biblical Hebrew, and perhaps without example. Not now to mention that according to the Masora it self, it must be here read in another sense than as a Lion: for it here notes that in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the letter (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is twice found in the Bible with the Vowel (••) but in two different significations; and that the other place is Isa. XXXVIII. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to our English transla∣tion. I reckoned till morning that as a Lyon so will he break all my bones. In this last place no doubt but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must signifie as a Lyon; therefore in the first place of Psal. XXII. it must not signifie so, but some other sense. These are things known sufficiently to the Learned, but not to beginners in this sort of Literature, nor in our Language, and therefore it may not be superfluous to mention them. Nor that of Psal. CXLV. 14. where all the Translations except the Chaldee Paraphrase again in∣terposing a whole verse to this sense, The Lord is faithful in all his words, and holy in all his works; makes it highly probable (besides the argument from the Alphabetical beginning of every verse one of which will be wanting without that interposition) that so much is left out in all our modern Hebrew Copies which was in the more ancient, whatever the industrious and laborious Hottinger may briskly and warmly, after his* 1.2 manner say in defence of them: though the repetition of that verse, with the alteration of two words in the seventeenth verse, may be some

argument on the other side. That famous place of difficulty, Exod. XII. 40. The sojourning of the children of Israel who dwelt in Egypt was four hundred and thirty years, would be justly suspected of defect from the Sa∣maritan Text, and Alexandrine Copy of the Seventy, though there was no evidence from Chronology. Both of which have it, The sojourning of the children of Israel, and of their Fathers in Egypt and Canaan: and even the Roman edition, of the Seventy, adds the land of Canaan to Egypt.

In old Jacobs Prophesie concerning his youngest son Joseph, Gen. XLIX. 22. The Samaritan Text confirmed by the Seventy seems much the better reading than the Hebrew, In the Hebrew it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Which our English translation renders, whose branches run over the wall. But indeed according to the present punctation it can hardly be constru∣ed: But in the Samaritan Text it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and in the Seventy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Joseph my youngest son: which also well answers that in the prediction concerning Reuben, vers. 3. Reuben my first born. In Gen. IV. 8. The agreement of the Samaritan Text and Version, the Sy∣riack, Septuagint, Vulgar Latine, for the interposition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as it is in the Samaritan Text) i. e. let us go into the field, in the speech of Cain to Abel (besides the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and he said, necessarily requiring it, and a void space left in the Hebrew Copies) makes it extreamly pro∣bable that those words are really wanting in our present Books. As for the great difference of the intervals, or sum of years, from the Creati∣on to the Flood, and from the Flood to Abraham's birth, which is be∣tween the present Hebrew, the Samaritan and the Septuagint, I leave it to Chronologers. This is not a place to dispute it.

That there are also many Errata's and faults in many places of the pre∣sent Hebrew of single letters, both consonants and vowels (I mean the sounds, not the characters of vowels, which without doubt are very late) cannot reasonably be denyed by one unprejudiced, as principally from other arguments, so from one or more of the Versions. I do not al∣low of all the Examples produced by Learned Men, and some of them as much partial on the other hand, and almost spiteful against the He∣brew: But I think some instances are just and reasonable. As to single out one or two, Psal. II. 9. we read now in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. Thou shalt break them with a rod, or rather a scepter of Iron: But in the Septua∣gint and in the New Testament, as Rev. I. 27. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thou shalt feed or rule them: to which agree all the other translations except the Chaldee Paraphrase. Whence we have very likely reason to believe that they did read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Hebrew, which signifies, thou shalt feed, govern, or rule them. It is true the sense of both readings is much the same, and therefore the variety of no great consequence. For the same reason it is probable that in Hos. XIII. 14. the true reading of the Hebrew formerly was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where are, which St. Paul follows, 1 Cor. XVI.* 1.3 55. not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will be thy Plagues O Death. Though the conjecture of the very Learned Dr. Pocock, observed also by Buxtorf in his ordinary Lexicon, concerning a Metathesis or transposition of the letters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be ingenious. But I confess his citation of the Chaldee Paraphrast, vers. 10. of the same Chapter is so far from proving it, that it might as well argue another defect in the Hebrew of the same kind; and that there also

The Paraphrast as well as the Vulgar, and all the rest of the translations, did read in the Hebrew formerly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will be. Nor I doubt is there one example of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by a Metathesis signifying interroga∣tively. And yet Buxtorf in his Lexicon before cited, only upon the Au∣thority of these two places, hath given us this new word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for where. Our English Translation following the present Hebrew hath more truly rendred it, O Death I will be thy Plagues; and I will be thy King. For no∣thing more ordinary than for the future tense of the Verb, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be written defectively with an Apocope. Again Amos 9. 12. there seems to be three words otherwise read by the Septuagint, and followed by St. Paul, Act. 15. 16. than is now extant in the Hebrew, which much al∣ters the sense; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they shall possess the Septuagint read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they shall seek; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Article of the Accusative Case 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 me; and for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Edom 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Man or Mankind. The Septuagint, and out of them the Arabick reading one way; the Chaldee, Vulgar Latine, and Syriack reading another; leave it uncertain which is the right unless it can be de∣termined by other means.

These things are now almost known to every body, and are brought here only for instances with some little additional observation.

Moreover it may not be amiss to take notice that the punctation of the present Hebrew is not always accurate. This is apparent enough as from many other Anomalies not mentioned by the Masora; so also from many proper names otherwise written in the Versions, and that according to their own Analogy of the Hebrew Tongue. As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Se∣venty 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and so likewise in the Vulgar: whence it is most likely these words should have been pointed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with pathach not scheva before the guttural.

And to add this upon this occasion; It hath been nothing but meer superstition, I concieve in the Modern Jews, and perhaps in the more an∣cient even beyond the time of the Seventy, to put the vowels of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Adonai under 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jehovah the proper Name of the God of Israel. For it seems to me more likely that this proper Name of God was pronounced, because it frequently made a part of mens names both in the beginning and ending. As in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (to be pointed as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as it is ••alsly in our Hebrew Bibles) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. vulgarly written, Isaiah, 〈◊〉〈◊〉, Jonathan. Nor is it less probable that the true punctation of this proper Name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jehovah as now pointed was antiently 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jaha∣voh, As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. But this by the bye for a little digression. Another use and benefit of the several Versions of the Scriptures is of∣times to suggest to us some significations of phrases or words which otherwise we should not have thought of. Thus Isa. XXViii. 16. In the Hebrew we read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which our English Translateth, He that believeth will not make hast: But the Seventy render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and St. Paul Rom. ix. 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall not be ashamed, and the Chaldee Paraph. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall not be troubled or disturbed, and the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall not fear. Now from these different Translations it may not be unlikely that the Hebrew word may signifie all these four senses, especially being of so near an alliance one to another; though in our modern interpretations we take notice but of one. Which is rendred* 1.4 somewhat more probable by that very learned Orientalist Dr. Pocok, who

tells us the Arabick verb Hausch answering to the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies three things, viz. to hast, to fear, to be ashamed. And in the Heptaglott Lexicon of the indefatigable Dr. Castle, now the worthy Arabick Professor in Cam∣bridge, who with the loss almost of his Senses, Limbs and Estate, under∣took that laborious Work; and underwent a great part of the toil in the edition of the English Polyglott Bible (such is too often the fate of Lear∣ned drudgery) I say in this Lexicon appears four or five more signifi∣cations. But as to this last, It seems I confess that the arguing from the various significations in one Tongue, to the like in another, may be too much relied upon. For what is more ordinary than for people in a little Tract of time by reason of many accidents to change the signification of words, and to give others; and for one Country who first borrowed a word from another, to add more senses and oftimes quite to lose the first. As for example, The word concieve hath many significations in English different from those of Concipio in Latine, from whence it is de∣rived. Nor doth infoelix in Latine signifie both unhappy and mischievous, because unluckie, in English, which answers to the Latine infoelix some∣times signifies both. Nor do the French words Trier and Craquer signi∣fie any other thing that I remember at this day, than to pick or chuse, or cull, and to shake or quake, not to try, attempt, make an essay, or to boast; Though the English words to try, and to crack do, which are derived from those French words. Nor finally doth the word Letten in Dutch signifie Contraries, viz. to hinder and to permit, because the English word to lett, which answers to it doth: of which Dr. Pocock takes notice (loc. cit.) as one instance of a word signifying contraries amongst many others of other Languages. No more will it follow that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hebrew is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of two repugnant significations, because the Arabick some∣times translating it according to some of their Lexicographers is of that kind.

I know that the English to lett, signifying to permit, comes from the Dutch word Belaten not from letten; but the word lett in English sig∣nifying to hinder, is written with the same letters, and answers to the Dutch letten in one sense, whence one might infer that letten in the Dutch should have the same significations. But I fear I shall almost tyre my Reader before I come to that I principally designed, which was the benefit and advantages of Talmudical and Rabbinical Learning, the chief talent of this learned and laborious Author.

This kind of study hath now flourished in these Western parts about the space of one Century, and somewhat more; But at present begins (as it seems) to be neglected and laid aside, partly because it is thought that the best of it is already extracted and prepared to our hands, by the hard and assiduous labours of many both Learned and Judicious Men, (in which may be much mistake) partly because it requires much time and pains not attended with such secular Advantages as other Studies more easie and delightful. Since its restauration it hath had somewhat the fortune of Chymistry, and hath been by degrees inspected, impro∣ved and used not only by men of whimsey, memory, or vanity, but by the more Wise, Judicious and Philosophical. Many of both sorts have given us a large account and examples of the great usefulness of it: perhaps besides some more instances of what they have observed I may

suggest or more insist on one or two which they have not taken so much notice of.

First then, The very knowledge of the opinions and customs of so considerable a part of mankind, as the Jews now are, and especially have been heretofore, is valuable both for pleasure and use. It is a very good piece of History, and that of the best kind, viz. of Humane Nature, and that part of it which is the most different from us, and commonly the least known to us. And indeed the principal advantage which is to be made by the wiser sort of men, of most writings, is rather to see what men think and are, than to be informed in the Natures or Truth of things they write of; To observe what thoughts and passions have run through mens minds, what opinions and manners they are of. Particularly it is of good importance here to take notice of the strange ignorance, the putid fables, the impertinent trifling, the ridiculous discourses and di∣sputes, the odd conceits, the fantastical observations and explications, the childish reasonings, the groundless arrogance and self-conceit, the super∣stitious temper of this people universally, except Maimonides and one or two Modern more Philosophically given, who yet had enough of it too. The very Spirit of Hypocrisie, Weakness, Pride and Superstition, which our Saviour and the Prophets, those illustrious Preachers of inward and real Righteousness, of a solid and intelligent Piety and Virtue, re∣proved and inveighed against in their times, runs still generally through their writings. It appears yet by them, how blindly or hypocritically they prize the smaller matters of their Religion and their own additional circumstances beyond the weighti••r and more important. They make a great noise of their being Gods peculiar people, in special Covenant with him; of the Divinity of their Religion, and the jus Divinum of all their little institutions and non-sensical mysteries, especially of their Cabbala, either from the groundless and whimsical interpretation of some command of their Law, or from uncertain or false tradition; when in the mean time they little mind the great end and design of what is true and useful in them. They will dispense with Charity and Humanity it self, to observe their own decisions, while they think it lawful to com∣pass the Death of an Israelite, who wears Linsey-woolsey, and unlawful to take up a Heathen out of the Sea ready to perish. They talk as if God were so enamoured of their Ancestors, and doted on their posterity, that he made the World only for their sake; and thought himself still so obliged to them for their honour they do to him, by preferring and chusing him and his Laws, and Religion, before others; that he must needs be their Protector and Saviour, nor ever suffer one of those his dear people to perish or scarce come to any harm. This is a disease in all Religions, and but too ready to creep into the best of Religions, Christi∣anity it self. Which hath so expresly discover'd, and severely condemned it, in the foolish Hypocrites of the Mosaical Religion, to which it suc∣ceeds. We may further also observe how much the Jews and other Oriental people, are given to strange, uncouth and strong imaginati∣ons, especially about intellectual things, like the Pythagorean's and Platonists, who had their Learning and Notions from the East and the South: which as it hath its use for invention and discovery, sometimes of more than what ever enters into the thoughts of the dull generality

of mankind; so it is a great disadvantage of nature too, stuffing the mind with a great many impertinencies, follies and falshoods, and that be∣lieved with great pertinacity, unless it be managed by the supreme facul∣ties of understanding, reason and judgment. After all this a man may meet with some opinions among them, either by chance or Tradition, and many Institutions, Rites and Laws, with the explication and appli∣cation of them, which may be good hints to Wiser Men. Though I have been generally inclinable to believe that the most of the considera∣ble Doctrines among them, about intellectual matters in Divinity and Philosophy, As concerning the Nature and Attributes of God, some things of the Messia, the nature and orders of Angels, of the Holy Spi∣rit, and Divine presence (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) of the Resurrection of the dead, the Immortality of Souls and their states after death, of the first and second death, of a kind of Purgatory, of the day of judgment, of original sin, &c. of some of which there is some account in the Theol. Jud. of Du Voisin; I say, I have been always prone to think that the Jews, especially the Modern, such as Ramban, Rasi, Saadia, Kimchi, Abarbanel, &c. have received them though insensibly, and not known to themselves, and with some mixture and interpolation of their own from Heathen and Christian Philosophers, Fathers, Schoolmen, who first taught them and set them about in the World. I have said the most not all; and this I think I could make probable in many particulars, if this were a place for it. But this is enough for the first Advantage.

A second use of the Talmudical and Rabbinical Authors, may be the confirmation of the History of our Saviour Jesus the true Messias. That there were such persons as Jesus and his Disciples, who lived in such a Country, and in such an Age, that he performed such actions, and deli∣vered such discourses, that there was such places, opinions, customs, practices, publick and private, in that time. For the Jewish Writers, who then lived or not long after, and others from them make mention of these matters of fact, they report to us such usages and rites among themselves, they relate and discuss such opinions and controversies; Their stile and phrase is perfectly the same with that of the Evangelists, nay much of the matter too, such as Proverbs, Parables, Similitudes. Now what confirms or weakens the credit of an History in some particulars doth it in all the rest; for the oftner any one relates things truly or falsly, the more probable it is he may do so again. Were it not in our own Tongue I should think it almost superfluous to give but an instance or two, out of many of our own observation, there being so great a number already produced by our Author, and other Learned Men, to commend and encourage this study. How like to that of our Saviour, in his Sermon on the mount, Matth. VI. 25. and Luke XII. 22. There∣fore take no thought for your life, what ye shall eat, or what ye shall drink, &c. is that, in the Babylonian Talmud, in the Gemara of the Treatise Sota, fol. 48. col. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. 'Twas a saying of Rabbi Eliezer the elder, That whosoever having one morsel in his basket, enquires what he shall eat on the morrow, he is no other than one of little faith. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This same saying is quoted by our Au∣thor, in his Horae Heb. but at the second hand, out of R. Abuhabb's Pre∣face to Menorath Hammaor. And again, T. B. kidd. in Misn. Misn. 14.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. Shall the Beasts and the Fowles be fed without solicitous care and trouble, and shall not I who am created to serve my Master and Maker? Again, Matth. X. 35, 36. Our Saviour tells his Disciples, That he was come to set a man at va∣riance against his father, &c. We meet with the very same Tradition al∣most in the same words, T. B. cap. 9. mis. 15. The citation is too long to be all recited. It begins 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to this purpose, That about the time of the Messias, impudence should abound, &c. and then a little after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The son shall re∣vile and ill treat his father, the daughter shall rise up against her mother, and the daughter in law against the mother in law, and a mans foes shall be they of his own houshold. R. Judah tells the same story in T. B. Sanhed. fol. 97. Col. 1. Although these unwonted things seem to be spoken by these Rabbins, not as the consequents or effects, but as the immediate prece∣dents of the Messias coming. Some of the most notable parables of our Saviour, in the Gospels, we meet with them, the very same or very like, with some few alterations in their Talmuds. That of the rich glut∣ton, Luke XVI. in T. B. Gem. Berac. That of the Labourers in the Vine∣yard, Matth. XX. in T. H. Gem. Berac. That of the Marriage feast, and the wise and foolish Virgins, T. B. Gem. Schab. 153. These translated by Cunrade Otho, are already cited by Sheringh. In his Preface to Codex Joma. The last of which is loosely and ill rendred, with additions and omissions, for the better explication and accommodation of it to the Text of the Evangelist. Furthermore, how exactly true doth that reproach of our Saviour to the Scribes and Pharisees appear, Matth. XXIII. 3. from their own disputes and decisions, in T. B. Maas. Misn. cap. 4. Mis. 5. our Saviour pronounceth a wo against them for their greater care and accuracy, in paying Tythe, of Mint, Annise and Cummin, than in Judgment, Mer∣cy and Faith. Their great Doctors and Wise Men, in the place cited, make it an important question, whether Annise (which they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) should give Tythe of its seeds, leaves, stalks or sprouts altogether (as I suppose). R. Eliezer was of opinion that it ought: but the Wise Men (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) who always carry it, judged that nothing was to be Tithed in its leaves and seeds, but only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nasturtium & Eruca, which some English cresses and rocket. Scores of places might be here set down which have not been taken notice of by other Authors: nor was it worth their while always to do it, unless very briefly to indicate such a custom or phrase, and the places in their Authors where for curiosity or exer∣cise they may be found. And to keep my self within the bounds of a Preface, I will here together just note many places in the Talmuds where there is mention made of our Jesus, that the learners or learned may consult them at their leisure: Most of them are to be found scatteringly in Buxt. Lex. Talmud. only we must observe that partly out of ignorance, partly out of malice, they have mixed many fooleries and falsities with what is true. In T. B. Sanh. Gem. 43. 1. It is delivered as a Tradition, that Jesus was hanged (upon a Cross) the day before the Passover, because he had enchanted, seduced and drawn away the people; that it being proclaimed three days for some person to appear in his behalf, to testifie his innocence, there was none found to do it; that he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 regno propinquus, i. e. either of the Royal Family or in favour with some Courtier; that there

was five of his Disciples (the names except one agree not with ours) who pleaded they were not to be put to death. Again, in the same Treatise, fol. 101. 2. and in Sot. 47. 1. they say, Jesus used enchantments and sorceries; and they tell a story of his going into Aegypt with one Joshua son of Pe∣rachiah, and that he was excommunicated by R. Symeon. The rest of the places are T. B. Avod. Zar. 17. 1. and in those which speak of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Apostate. By whom Buxtorf and others think they covertly mean Jesus. As T. B. Sanhedr. 67. 1. Schab. 104. 2. and T. H. Sanhed. cap. 7. about the end. It were easie to fill many sheets more under this head: but these are abundantly sufficient for instances of this second use of Talmudical and Rabbinical skill. The Reader also in perusing this Volume will find a multitude of passages and observations to this purpose, and particularly Chap. 9, 10. Of the Temple Service: and Sect. 77. Of the Harmony of the New Testament.

To these ought to be added the known benefit and advantage of the interpretation of many places of the Old Testament, concerning the Messias; the rendring more probable even to Christians, and the esta∣blishment of many Christian Dogms against the Jews, denied by some, or many, or almost all the later of them, from Authors and Writers of greatest Authority in their account. As to this last point against the the Jews, it matters not so much of what Authority they are in them∣selves, (though some may be allowed them) or from whence they had their opinions. Such are for example, the time of the Messias coming, the excellency of his Nature, the greatness of his Power, that he was to be a Spiritual Prince, to have Spiritual Power against Satan, and to turn him and wicked men into Hell; yet a Calamitous, Afflicted and Despi∣sed Person, though highly Meritorious, the Justification of men for his sake, his satisfaction by his Merits for the sins of penitents, &c. I do not say that what we meet withal among the Jews, especially more anci∣ent, is exactly the same with these Christian Doctrines; but that at least it is so like, and comes so near them truly and intelligibly explained, that they have reason to be fairly disposed to the belief and reception of them.

And, First, I will very briefly put together (that I take in as much as I can into this Preface) many Scripture interpretations, especially of the Ancients, concerning the Messias, to which many more may be added. Isa. I. 6. His Name shall be called Wonderful, &c. Maimonides in his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 confesseth these six Names to belong to the Messia, construing the words as we do. So doth ABen Esra. But R. Lipman, R. Selomo and D. Kimchi make another construction, viz. that the mighty God, the everlasting Father, &c. shall call him (the Child) Wonderful, &c. Isa. XI. 1, 2. and there shall come forth a rod out of the stem of Jesse, &c. The Gemarists in T. B. Sanh. 93. 2. and Maiem. in his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the Chaldee Para∣phrast interpret it of the Messia, Isa. LII. 17. Behold my servant shall deal prudently, he shall be exalted, &c. Tanch in Jalkut understands it of the Messias, and R. Houna in the same place refers the fifth vers. of Chap. 53. He was wounded for our Transgressions to the afflictions of the Messias. That whole Prophesie is generally by the Antients interpreted of the Messias; though R. Saadia, and ABen Esra, whom Grotius thought good to follow, refer it to Jeremy; and the Kimchi's, R. Solom, and ABarbanel,

with much less reason or sense, to the people of Israel. Isa. XI. 10. To it shall the Gentiles seek. In Beres. Rabb. fol. 110. it is said to be meant of Messiah: So indeed do all the Jewish interpreters. Isa. II. 4. And they shall beat their swords into plow-shares, &c. it is spoken of the times of the Mes∣sias in Jalk. out of T. B. Schabb. Zech. XI. 12. And they weighed for my price thirty pieces of Silver. R. Chanian, and R. Jochanan in Beres. Rab. are of opinion that those thirty pieces were thirty new precepts, which the Messias was to bring with him, whence would follow some change in their Law. Though there are there who object that those thirty pre∣cepts are to be given to the Gentiles, not to the Israelites, as the Scholiast R. Issachar there interprets it. Zech. XII. 10. And they shall look upon me whom they have pierced (which place I think may be better rendred to secure it against the Grammatical objection of the Jews) R. Dousa in T. B. Succ. 52. 1. will have it meant of the Messias the son of Joseph. Mich. V. 2. Out of thee shall he come forth unto me, that is to be ruler in Israel. The Chaldee Paraph. tells us this is the Messia. Buxt. in his Lex. Talm. gives us above sixty places where the Chaldee Paraphrasts mention the Messias: Many or most of which interpretations or allusions being fantastical, and not owned by any Christian Expositors, who have handled the Scripture with Judgment and Sobriety, are impertinent to our purpose. Although I fear I have already cloyed the reader with the first sort of citations, yet I must beg his patience a little while, for one or two more of the second, viz. those that belong to the establishment and more easie reception of some Christian Dogms. That Gloss of Tanchuma in Jalkut on Isa. LII. 13. a place just before mentioned is now quoted by every body. The words of the Prophet are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. Behold my servant shall deal prudently, he shall be exalted, and be extolled, and be very high. That ancient Author glosseth, i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This is the King Messias, He shall be exalted above Abraham, extolled above Moses, and high above the mini∣string Angels; For it is said, (Ezek. I. 18.) As for their heights or backs, there is a height above them. I know in the Hebrew this last sentence brought for proof, may and ought to be otherwise rendred: But it is sufficient to my purpose that the sense must be as I have translated it, according to this ancient Author, because otherwise it proves not the thing for which it was quoted. Now that which is principally observable is that by the living creatures in Ezekiel. This Author and others un∣derstood the supreme order of Angels (of which they make seven) called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or holy animals, and by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which we translate rings, they backs, they mean their dignity: and yet they say there was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a height or dignity above them, which was that of the Messias; and there∣fore that he was next God the fountain of being: And why not then that he did from eternity emane or issue from him. This Doctrine of this ancient Author is directly contrary to the opinion of Majemonides, who tells us, that the dignity or eminency of the Messias should be greater than that of all the Prophets except Moses. But nothing can be more agreeable to the first Chapter of the Epistle to the Hebrews and especially to the 7. & 14. verses; and indeed this Chapter, and the beginning of St. Johns Gospel, and the Epistle of Jude, and many things in St. Johns and St. Peters Epistles, in the Apocalypse and elsewhere, have so much

of a Cabbalistical strain, both as to matter and phrase, that the Jews methinks should have a kindness for them, if it were but only upon that account. I should here scarce mention so whimsical a Writer as Baal Hat∣turim, who seems to attribute at least the formation of the Chaos to the Messias; did not our Learned Author, in his Harmony of the New Testa∣ment, tell us that the same is to be met withal in Zohar and Bahir, two of the most esteemed books among the Jews. Upon the words, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Spirit of God moved upon the face of the waters, Gen. I. 2. that Author notes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This was the Spirit of the Messias. Nor is that Translation and Paraphrase of the Chal. Paraph. Isa. LII. 13. to the end of Chap. LIII. now I suppose less commonly known, where Justification or Remission of sins is so plainly ascribed to the intercession of the Messias. Chap. LIII. 4. &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Therefore he shall pray for the remission of our sins, and our iniquities shall be forgiven for his sake; and vers. 6. & 7. In the Chaldee, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. we all of us have been scattered like Sheep, every one strayed and wandred in his own way: But it hath seemed good to God to forgive us all our sins for his sake, he prayed and was heard, nay before he opened his mouth he was accepted. It may indeed be some doubt whether the Paraphrast by this, He, who shall interceed, understands the Messias or some other; because those things which are spoken from vers. 13. of Chap. LII. to vers. 4. of Chap. LIII. He seems to mean them confusedly, sometimes of the Messias, and sometimes of the people of Israel, as many of their modern Authors do: But the doubt may soon be resolved by observing, that he attributes remission of sins to the same person, of whom he saith, That he shall ga∣ther the captivity of Israel, and shall send the wicked to Hell: But this can∣not be meant of the people of Israel, and consequently it must be un∣derstood of the Messias. Nor is it any wonder that the Jews should do this honour to the Messias, when they give so great a part of it to their Ancestors, Abraham, Isaac, &c. The Jerusalem Targum, Gen. XXII. 14. introduceth Abraham, desiring of God that when the children of Israel should address themselves to him in time of necessity, he would remem∣ber Isaac's voluntary oblation of himself to be a sacrifice (for so they think it was) and pardon them and forgive their sins. And in T. B. Ber. 7. 1. there is one Rabi who interprets those words in Daniel's prayer, Dan. IX. 17. for the Lords sake, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. for Abrahams sake. But the plainest and clearest place to this purpose, as if it had been written by a Christian under the disguise of a Jewish style, is extant in a book of great repute among the Jews for its Antiquity (Though for some reasons I conjecture the Author lived after Mahomets time) called Pesik∣ta. It is quoted in Jalkut on Isa. LX. 1. Buxtorf. hath already given us this place largely translated into Latine, in Arc. foed. cap. 14. I'le here set down as little as may be of it, for brevity sake, with an observation or two. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God beginning to make a Covenant with him (the Messias) thus bespake him. Those whose iniquities are hid with you, will put you into an iron yoke, with which they'l make you like an heifer almost blind with labour, and strangle you; for the cause of their ini∣quities your Tongue shall cleave (with grief and drought) to the roof of your Mouth. Do such things as these like you? To which the Messias an∣swers, Perhaps those afflictions and sorrows may last for many years. God

tells him, That he had decreed him to suffer them for a whole week of years, but if he did not consent thereto he would presently remove them. To whom the Messias returns, That he would most willingly undergo them upon condi∣tion that not one Israelite should perish, but that all of them should be saved. Those who lived and dyed in his days, those who were hid in the Earth, those who were dead since Adam, even all embryo's and untimely births, finally all who had been or should be created.

Are not these expressions very near the Christian Doctrine of the Messias suffering for the sins of all mankind, or of Christs being a pro∣pitiation for the sins of the whole World? Only these true Jews accor∣ding to their wonted uncharitableness and arrogance, restrain the bene∣fit to themselves. Again the same Author Pesikta tells us, That it is a tradition of their Masters, that in the month Nisan their forefathers are to rise up and say to the Messias, O Messias, Although we are your Ancestours, yet thou art more excellent than we, because thou hast born the iniquity of our sons, and harder, and heavier afflictions have passed over thee than ever yet happened or shall happen to any man, &c. Is it your pleasure that our children should enjoy the benefits which God will bestow upon them? For peradventure because thou sufferest even from them while they cast thee into prison (he came unto his own and his own received him not, John I. 11.) thou mayst be less favourable unto them. To whom the Mes∣sias answered, That what he had done, he had done it for the sake of them and their children. What's all this but what the Christians teach, that the Messias was to be a person despised ('tis there one instance of his condi∣tion) afflicted and cruelly used even by his own Kindred and Country∣men? It is true, in the same place of the same Author, we have two traditions likewise of the victorious, pompous, splendid and prosperous state of the Messias at last: but they are different traditions of different persons, the one of R. Isaac, the other of R. Simeon. And then suppose they had been of the same persons, yet still the Messias was to have been a man of mighty sufferings; and no marvel if they withal retained their inveterate Opinion of his temporal Power and Greatness. In the same place, a little before, they feign a short Colloquy (according to their fashion) between God and Satan; where God tells Satan, That the light which he saw under his Throne of Glory belonged to him, who should in time confound him with shame; and that Satan when he saw it fell down and trembled, crying out, that He truly was the Messias, who was to cast him and all the Heathen people into Gehenna. For this purpose was the Son of God manifested (saith St. John I. 3, 8.) that he might destroy the works of the Devil. Much more might be observed and transcribed in this quotation, and many more instances might be brought: but I am to remember I am writing a Preface not a Treatise.

But lastly, The principal use of Talmudical and Rabbinical Authors is yet behind, namely the right interpretation of the Holy Scriptures, especially of the New Testament. Inspired writings are an inestimable treasure to mankind; for so many sentences, so many truths, but then the true sense of them must be known; otherwise so many sentences so many Authorized falshoods. Whatever therefore contributes to the finding out of that, must in proportion be valuable. And no greater help to do it with ease, speed and plainness, than the knowledge of the

Phrases, Opinions, Laws, Rites and Customs, as well as other circum∣stances of the Jews at the time of those writings. This appears from the great and frequent ignorance or mistakes of many both ancient and modern interpreters, who had as great a share of piety, parts and wit, and other sutable qualities as other men, but wanted this assistance; and even Jerom and Origen who had the most skill would have done better if they had had more of it. In this age all Commentaries are full of this kind of Learning, and none hath more frequently, and perhaps to bet∣ter purpose made use of it than this our laborious and learned Author. I will only here, as I have done in the particulars before, add an instance or two out of many of our own observation, and put an end to this short essay of the utility of oriental Learning. In Matth. XII. 36. the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or idle word, for every one of which our Saviour saith men shall give an account (he doth not say shall be condemned or punished) may perhaps be of the same importance with that which the Talmu∣dists and Rabbins call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. the talk of those who are idle, at leisure, have little to do; such as is used among people in ordinary conversation when they meet together. As what news? How doth such a person? Or the like. Even this may be well or ill done, prudently or foolishly; and therefore even of this an account will be required. See Maiem. Comment. in Pirk: Av. cap. 1. That of our Saviours promise, Matth. XVIII. 20. Where two or three are gathered together in my Name, I will be in the midst of them; is well parallel'd and illustrated by the say∣ing of R. Chaninah Pirk. Avo. cap. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If but two together employ themselves in the Law, the Shechinah or divine presence will be among them; the like also T. B. Ber. 6. 1. That of St. Mark XIV. 56. concerning the false witnesses against our Saviour, that their witnesses agreed not together, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be somewhat ex∣plained by the custom we read of in T. B. Sanh. Misn. cap. 5. they used to put seven questions to every one of the witnesses apart; namely in what Jubilee or space of forty nine years any thing was done, in what year of that Jubilee? What month? What day of the month? What day? What hour? What place? If the words of the witnesses agreed not, the Testimony was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or an idle Testimony which was to no purpose, if they did agree it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a firm and effectu∣al Testimony. And a somewhat more obscure saying of our Saviour to the Samaritan woman, John IV. 14. Whosoever drinketh of the water that I shall give him, shall never thirst, but the water that I shall give him shall be in him a well of water springing up into everlasting life. This may receive light from a like saying in in pir Avo. cap. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. The Law gives him that studies in it a Kingdom, Dominion, Sagacity in judgment, revelation of its secrets, and becomes to him like a never ceasing fountain, and mighty flowing river. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. the refreshment of Spi∣rit in the World to come, of which R. Jacob (in pir Av. cap. 4.) pronoun∣ceth that one hours enjoyment is more worth than a whole life in this World, is very like St. Peters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the times of refreshment which shall come from the presence of the Lord, Acts III. 19. The Apostles advice, Cor. I. 8. to abstain from things offer'd to Idols; was in compliance with those Brethren who thought it unlawful from a Jewish Canon. T. B.

Avod. zar. Mis. cap. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It is lawful to eat of the flesh which is carrying into an Idols Temple, but not of that which comes out, because it is of the sacrifices of the dead, i. e. to inanimate Idols or to dead persons. That place of 1 Cor. XI. 10. where St. Paul commands the women to cover their heads in praying, because of the Angels, would have given Criticks and Expositors no trouble, if they had observed that the Apostle alluded to, and allowed of, the re∣ceived opinion of the Jews concerning Angels being present, and that with curiosity in some humane affairs of importance, but especially in Religious matters. We may learn thus much and smile into the bar∣gain from what we read concerning R. Joshua and R. Jose the Priest in T. B. Chag. 14. 2. 'Tis this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

To this sense. As R. Joshua and R. Jose the Priest were walking together they said one to another let us discourse of the Mereavah or Chariot (that is the Metaphysical part of their Cabbala or traditional mysterious Philo∣sophy, so called from the vision of Ezekiel where they think it was my∣stically taught) R. Joshua began (and it was upon the day of the Summer Solstice) presently the Heavens were covered with clouds, and there appear∣ed a kind of a Bow in a cloud, and the ministring Angels were crowding to hear as men use to do at the solemnities of the Bridegroom and Bride. This story will not fail to bring to our minds that of St. Peter 1. I. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Into which things (the matters of the Gospel) the Angels desire to look into. Which makes me a little wonder at the opinion of our Author, pag. 303. so well versed in those Books, that by the Angels are meant the Devils making a bait of the beauty of the wo∣men to entangle the Eyes and Hearts of the men. Perhaps he hath changed his opinion in his notes upon the Epistle to the Corinthians which I could never yet see. He that reads in the Chaldee Paraph. commonly called Jonathan's on the Pentateuch, Gen. XXXV. 25, 26. That the An∣gels used to meet together at certain times to praise God vocally; and in the same Targ. as also in the Jerusalem, how the Angel which wrestled with Jacob desired him that he would let him go because that very mor∣ning was his first course from the Creation with others to laud and praise God; He that reads the long story of R. Chaninah and R. Kasma. in the Medraschim Printed with Zohar, fol. 46. pag. 2. col. 2. concerning the An∣gels Aza and Azael (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) who murmuring and rebelling against God, and by him tumbled down from his holy place, and then clothed with aiery vehicles, playing pranks with women, were bound with long Iron chains to the mountains of darkness; I say he that reads these, can∣not but refer them to 1 Cor. XIII. 1. The Tongues of Angels; and 2 Pet. II. 4. The Angels that sinned and were cast down to Hell and delivered into chains of darkness; and Jude vers. 6. The Angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains un∣der darkness. I have put as many things together here as I could conve∣niently, and could add much more. But it is time to put an end to this part of our little dissertation, and to draw to a conclusion of the whole.

In the beginning of our Preface I promised something concerning this very worthy and learned Author. It is but a little I have to say of him, but it is all that either my own knowledge or others, no very forward infor∣mation would amount to. He was born in Staffordshire, and educated in Christs College in Cambridge, but in that Age when the strain of Opi∣nions in Divinity ran generally another way, after the first Forreign Re∣formers, before things were so calmly, impartially and perhaps judicious∣ly examined. He lived, and publickly appeared, principally when Facti∣ons grew high, and were in great ferment; when the Populacy, the worst of Masters, all being done, the most ignorant, selfish and unge∣nerous were courted; when publick accusation was the fashion, and all things found fault with right or wrong; when affairs were carried with clamour, confidence and violence, with pretences and appearances of Religion and Reformation, backed with a present success. And it was no wonder if some good and innocent men, especially such as he who was generally more concerned about what was done in Judea many Cen∣turies since, than what was transacted in his own Native Country, by the intrigues and designs of Enthusiastical or Hypocritical Polititians; I say it is no wonder if some such were born away to some compliances in some opinions and practises in Religious and Civil matters, which they themselves afterwards upon more sedate and serious reflection did not allow. And yet it seems his innocency from any self-interest or design, together with his Learning, secured him from the extravagancies and follies of the Demagogues, the peoples Oracles, every one of which af∣fected to distinguish and signalize himself by some peculiar Doctrine or Custom; but in truth were no more fit for Teachers and Governors in Religion, than Mountebanks to compose Dispensatories, or to be Pre∣sidents of Colleges of Physicians.

For one little proof of which, when in the University it self, the use of the Lords Prayer was generally laid aside, He did in the University Church, as I remember, both produce and discourse his own opinion, concerning the obligations to use the form of it in Publick; and accor∣dingly to testifie his more than ordinary assurance and zeal, recited it both before and after his Sermon.

His preaching in the University in his course (which he seldom omit∣ted) was to the most judicious and best disposed (and there were many who began carefully to examine things when heats were over) very ac∣ceptable. For he always brought with him some new and considerable notion, either in the explication of some place of Scripture, or confir∣mation of it, which was usually followed with some application, delivered with a very sensible and grave Piety.

He was for his temper, as far as I know, or have heard from those who knew him better, and may be gathered from many of his Prefaces, of as great modesty as learning; humble and mean in his own opinion per∣haps to an excess. Where the greatness of that amiable virtue (a thing rare) seems to have betrayed him to an errour in judgment concerning him∣self and his own value, and too long Commendations and Elogiums of others. As he was most obliging and kind himself to others, so by what I have heard he was the most sensible of their obligations to him; which might be the cause why he was in some cases so liberal in his ac∣knowledgments

and praises: Having more regard to the favour he received than to the right or other qualities and circumstances of the person who bestowed it. He was most assiduous and laborious in his Study where he spent almost the whole time, and peradventure some∣what too much when he was in a station of some action and govern∣ment.

His Learning is best known from his Works. It lay principally in History, Chronology, Systematical Divinity, the Oriental Tongues, but above all in Rabbinical and Talmudical Authors. In these last doubtless he had spent a great deal of time, and taken a vast deal of pains, and I do believe I have reason to say, as far as appears by wri∣tings, that he had been the most conversant, and was the most skilled, in the two Talmuds (the principal part of Jewish Learning, being their Canon and Civil Law) of any man in Europe. And his Ability in this sort of Knowledge and Learning was so well known and esteemed, in the time of the edition of that Herculean, and incomparable Work of the English Polyglot-Bible (though now too low prized) that he was often consulted, and did as freely communicate his Observations and Collections. In the Apparatus to it are Printed his animadversions upon the Chorographical Tables or Maps of the Holy-land made by Adricho∣mius Trinius, &c. in which he discovers and corrects a great number of gross errours; and his opinion is more than once cited in the Prolego∣mena. All which is but very little in compare with what he hath since done in his Chorographical disquisitions, before his Horae Hebraicae, on Matthew, Mark, Luke and John, but of this others perhaps ere long will give an account.

It is not so forraign to the Argument, and design of this Preface, to take notice here by the way, and upon this occasion of the French Critick, now so much in vogue with us, Father Simon; who as he hath indeed in that Book of his, given very just commendations to so great a performance; so he hath been pleased to find some faults therein, and to make many other observations and reflections concerning other matters, with reason little enough. As for example, perhaps because he saw the compilers of those many great Volumes so good husbands as to give us the Alexandrine Copy of the Septuagint, as it were in the Margin, by noting only the differences from the Vatican Copy: He thought they would have done well to have given us in like manner the Samaritan Text and Version of the Pentateuch: whereas there are not the same reasons. Perhaps there are more and more considerable differences between the Hebrew and Samaritan than between the two Copies of the Seventy; and then the reading of the Hebrew in Samari∣tan letter, and that without any points, as also the being acquainted with the dialect of the Samaritan Version, so very remote from the Hebrew, and somewhat different from all other of the Chaldee Para∣phrasts, were sufficient reasons besides others for the Printing them as they are done entirely. And indeed they would have been much to blame if they had omitted them, and followed some such advice as that of this Author.

But his reflection upon the Protestants in another place wants either judgment or sincerity; where when he hath shewed, as he thinks, the very great difficulty in translating the Holy Scriptures, he infers the great ignorance of the Protestants, or the little pains they have taken in finding out their difficulty, when they affirm that the Word of God contained in the Scriptures is plain and not at all intricate. But what Protestant saith so? They say indeed, that the matters necessary to sal∣vation are plainly contained in the Scriptures; which in my opinion is so certain and easie a truth, that neither he nor any other will be able to confute it; and for my part I am so far from believing that all necessaries to salvation are not plainly contained in the Scriptures, that I think both they and a multitude of not necessaries too (though of great use) are there plainly to be found. Yet I am not ignorant what they have ever ready to object against Protestants.

And for his explication of Authentick, viz. A faithful Copy which* 1.5 one cannot suspect to have been altered. It is not only equally (as himself honestly acknowledgeth) but much more applicable to all the Modern Latine and Vernacular Translations than to the Vulgar Latine, a great part of which no body can tell what it is or whence it comes. For the present Hebrew Copy it self, though it may have its defects: yet with∣out doubt coming infinitely nearer the true first Original, as himself confesseth, than the Vulgar Latine, must be a more faithful Copy, and consequently more Authentick. And then all the Modern both Latine and Vernacular Translations, though they have their faults, not every where truly rendring the Hebrew, yet more agreeing with the present Hebrew than the Vulgar Latine, as every one knows, they must be more faithful Copies, and consequently more Authentick too.

And in effect the reasons of the ingenious Parisian Divine, who is so well pleased with this Notion for the Authentickness of the Vulgar Latine,* 1.6 are only because the Council of Trent hath said so; and those of Father Simon an unreasonable suspicion of all other Translations from the He∣brew,* 1.7 and the long use of it for some Centuries in a corrupted ignorant Church.

It is pretended for the reputation of that Council by this Critique, Bellarmine and others, who were too Learned not to see the advantage of Protestants against the Romanists by this Decree; that the Council did not intend either to exclude the present Hebrew, or to prefer the Vulgar Latine before it. But either the contrary is true, or else they were strange∣ly negligent in a most important affair which they should have first set∣led, viz. the best Version of the Holy Scriptures. Otherwise why did they not appoint some of their own to review and correct the Latine Translation of San. Pagn. from the Hebrew, encouraged by Leo the tenth, or else to make a new one and a better? Besides the words of the Decree, in publicis lectionibus, disputationibus, praedicationibus & expo∣sitionibus pro Authentica habeatur, & ut nemo eam quovis praetextu rejicere audeat vel praesumat. Can infer nothing less than that every one should be bound, either quite to neglect the Hebrew and consequently to ex∣clude the use of it, or else wheresoever they found the Vulgar Latine differing from or contrary to the Hebrew, yet to stick to the Vulgar Latine; and what is this but to prefer it before the other?

This methinks is a considerable instance of the indefensibleness and wilfulness of some of the opinions of the Roman Church. Wherefore this Learned and industrious Critick follows the present mode of France to make the most plausible and tenable explications of their received Dogms; which for my part, supposing they be not only plausible but true, shall have not only my permission but commendation. But that they have been always the general sense of their Church, or though true, ought to be imposed upon all Christians as conditions of Communion; the one I do not always believe, the other I do not by any means allow. I am glad to see such effects of the increase of solid knowledge amongst a people more ingenious, free and generous, that they are ashamed somewhat of follies and falshoods though too ancient and too much Authorized.

This Writer indeed is Learned and hath much considered the task he undertakes; but all is not extraordinary, and all that is so is not per∣haps true. For very many things are now commonly known, and many observations concern the Pontifician or the more early reformed Criticks and Commentators, altogether ignorant or indifferently skil∣led in Oriental Learning, nor gotten out of the prejudices of an in∣fallible Church or more modern Systems, not then to be question∣ed without the suspicion of Atheism or Heresie. Many also are his remarques, which though they have the hap now first to appear in publick, yet they have been taken notice of by many among the Pro∣testants, who have not been so forward to publish them, but chose rather to reserve them to longer consideration. And in general I think it may be observed that that Learned Genius, that free, judicious and serious Spirit, in Philosophy, Morality and Religion, which hath of late shewed it self amongst the French, hath been much earlier and more propagated among us here in England; if it be not again op∣pressed or discouraged by confidence, superstition and interest. For I look upon Roman Catholicks, till lately in France, under too much re∣straint, and the reformed generally under too much employment, and both under too much prejudice to make any considerable discovery or improvement in Science, Religion and Learning. In fine, as there is in this ingenious and new Critick many unusual and useful remarks, so he will give occasion for, and hath need of many Animadver∣sions.

But to return to our Author, What he hath written in Latine is as much and perhaps more considerable than what is here collect∣ed in English: The various pieces are now with us Translated into our own Tongue, and Printed altogether also in one Volume. Amongst these are his Horae Hebraicae & Talmudicae upon the first Epistle to the Corinthians, which I had not seen when this Preface was first written and gone off from the Press, but since I have seen and perused it. And the managers of this whole Edition for some reasons of their own, having deferred the perfecting and publishing of it till this present time, have put me upon a necessity of alter∣ing some things in this sheet, and given me opportunity of adding others.

I have before in this Preface mentioned the most natural and easie interpretation in my Judgment of that so much criticized and seeming∣ly difficult place 1 Cor. 11. 10. For this cause ought the Woman to have power on her head 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because of the Angels. It seems a received opinion among the ancient Jews, that some of the good Angels, when they pleased, used to be present with some curiosity and concernment in their Religious affairs and assemblies, as perhaps the evil ones were in the filthy and Idolatrous ones of the Heathens which were by their own contrivance, suggestion and encouragement. This opinion in it self not improbable to reason, the Apostle might approve and make use of. It was there somewhat unexpected to me that our Author so well versed in these writings should not take notice of it: but that contrariwise in Page 303. of the ensuing Volume he should interpret that place of evil Angels making a bate of the beauty of Women to entangle the Hearts and Eyes of the Men. Yet I suspected that he might have changed his opinion in his Notes upon this Epistle to the Corinthians. But now up∣on perusal I find he hath here taken little notice of the first, and I think most genuine interpretation, and started a new one. Because of the Angels, that is saith he, because of the messengers or deputies of espousals, the Women were permitted the liberty either of unvailing their faces to shew their comliness and beauty, or of vailing them to shew their mode∣sty. Which interpretation as it shews his notable conjectural faculty, so it seems to me remote and improbable.

For first, It is hard to find any instance in the Scripture where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without any addition signifies an office and not an order of beings which we call Angels: nor in the Rabbines themselves, as he acknow∣ledgeth, do we find the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without the addition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying those deputies, unless they have been before mentioned to∣gether.

Secondly, The Apostle speaks not only of Women to be married, but of Women in general married or unmarried: whereas the reason by this interpretation of the Womens having power on their Heads would reach only the unmarried. But this only occasionally and to fill up a Page.

In the late ill and unjust Times he was not for nothing taken from his Country employment, and put into the Mastership of Katherine-Hall in Cambridge; By those who out of interest did oftimes respect and draw in Persons of some Account and Reputation for Learning. Here he continued till the happy Return of our Sovereign to the rightful possession of his Crown and Kingdom, when he soon ranged himself in the Church of England, in which his Innocency and Lear∣ning were so far taken notice of by his Superiours, and especially the late most Reverend and Generous Archbishop, and the Lord Keeper Bridgman, two impartial countenancers of honest Men and Scholars, that (as I have been informed) they always used him with kindness, re∣spect and liberality. And indeed his Dedicatory Epistles before his La∣tine Commentaries on St. Mark and St. John are sufficient witnesses both of his Benefactors and his gratitude. By their care and bounty it was, that what he had before his Majesties Restauration, was continued to him, and moreover a Prebendary of Ely bestowed upon him. In those

Stations he followed his Studies, and constantly and honestly discharged his duty till his Death, which hapned in December in the year 1675. And thus much of the Author. Much more without doubt might be said to his Advantage by those who had more acquaintance with him or knew him better. I have done what right I could to his Worth and Memory.

It remains only, in the last place, that we say something concerning this Edition of these several pieces of the Author, and so conclude this somewhat long Preface. All his Writings being in very good esteem here among us, and in greater beyond Sea, where I have been more than once enquired of about them, and his English ones being grown scarce; some Booksellers were desirous to reprint these in English, and put them altogether in one fair Volume: In order to which they requested me to Dispose, Revise, Correct and put some Preface before them, which I have now done.

I have ordered them according to their more natural use, not accor∣ding to the time of publishing them by the Author: and therefore I have put in the first place, The general Harmonies of the Old and New Testaments, then the particular Books, as the Harmony of the four Evangelists, his Observations on Genesis and Exodus, his Commentary on the Acts of the Apostles, and in the rear his two Tracts of the Temple Service and Miscellanies, which contain many Observations applicable and useful, to the interpretation of the Scriptures. The latter of which was written by him when very young, and when that Learning was not so much cultivated nor dispersed by others Works, and therefore no won∣der if there be in it many things now more ordinary and well known. I have Corrected hundreds of Errors both in the Texts and History, and in the Chronology and Figures. In the first notwithstanding I left some small Matters, as being uncertain whether they were the Printers faults or the Authors own way of Writing, which was sometimes a little out of the common road. My principal care was in the Hebrew, Talmudi∣cal and Rabbinical quotations, which were generally misprinted. This I thought more worth the pains, because the many Citations and Tran∣slations of these Authors, are a very considerable help for young begin∣ners to understand them, otherwise tedious and difficult enough. They are many and very useful examples, so that many good notions may be gotten at the same time with the Language. In the Chronology were a great number of faults likewise to be mended: Those which were more manifest and plain I did alter; but some which to me seemed mistakes, yet uncertain whether it was the Authors opinion, I have left to the ob∣servation and correction of others if they see cause. And indeed it would have been endless to have examined all the little accuracies; as the Interregnums, the concurrent reigns of several Kings, especially the last and first years, when they were compleat and in order succeeding one another, when they were in part coincident and concurrent, so that the last year of one should be the first of another.

There is one thing generally altered for the best. Whereas in the for∣mer Edition the numbers of several Epocha's answering one another were set any how as the Printer could hit it, now they are put one over against another in the same line, except here and there where the Printers have

neglected my directions in the Copy; of which I shall presently advise by an instance or two. There is also a place or two where I know not how to reconcile the numbers, as in pag. 99, 100. For Jotham's first year and Uzziah's last and the 3252^d year of the World should be concurrent according to the Author himself; unless he gives a double sense to the word reign of Jotham; namely one more improper as Deputy to his Fa∣ther Uzziah struck with Leprosie in his last year, and the other more pro∣per by himself alone the year after his Fathers death; which is a way of Solution he sometimes useth. How far it is to be allowed I am not here to say. I am not to set down my own but my Authors sense, be it what it will, or what others can make of it. And in general, once for all, I hope no man will think me oblig'd to applaud or approve every notion or remark of these Treatises. It is not my business to make an Author, but to give him made; not to tell what the Author should say, but what he hath said; every one may take or leave as he pleaseth. For he seems I confess too seriously to make and imitate Cabbalistical and Rabbinical observations, such as that of the Talmudists and Baal Hatturim. But sometimes perhaps the importance of the matter of the observation, more than the certainty or probability of it, might induce him to do so. Though indeed I think more generally it was his kindness for such Au∣thors, and his setled opinion of the Authentickness of every point and tittle of our modern Masoretical Copies of the Old Testament. As p. 86. He observes that the Hebrew Text hath divinely omitted a letter in one word, viz. the letter (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifieth something; (as all Translations render it) and written it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying a blott; to brand Gehazi for his villany in running after Naaman, and desiring something from him in his Master Elisha's Name, 2 Kings V. 20. As the observation is taken from R. Salomon in his Commentaries upon that place, an Au∣thor much given to such Talmudical phansies: so it is also founded up∣on a mistake. For it is not written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Copies which our Polyglotte Bibles followed, and in Athias edition, all that I had at present to consult besides Buxtorfes Bibles with the Rabbinical Commen∣taries. Here indeed it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the reason of which is I suppose the Masora's marginal note upon that word which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. Aleph in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is wanting according to the Commentary or explication of R. Salomon Jarchi. It seems therefore only to be so written in the Copy which that Rabbi used and those who were pleased to follow him. Be∣sides that the word which signifies a blot is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and even this last is sometimes written with an Epenthetical Aleph 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But enough of this trifle. Such also is his conjecture, pag. 129. concerning the rea∣son of the transposition of the Hebrew letters (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in the Alpha∣betical Chapters of the Lamentations, or rather of the verses which begin with (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) being set before those which begin with (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉); whereas (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in the Hebrew Alphabet is before (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉). The reason may be (saith our Author) to hint the Seventy years desolation of Jerusalem, because the Hebrew let∣ter (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) stands for the number Seventy. If it were to denote any such thing, it might as well have hinted Eighty years as Seventy, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) being the Nu∣meral letter for Eighty. Besides the Syriack and Arabick Versions there have retained their usual and natural order. His note upon the extraor∣dinary and unparalled punctation of the Hebrew words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To us

and to our children belong the revealed things, Deut. XXIX. 29. With points over every one of those letters, nay with eleven points according to the Masora; I say this is of the same nature. It is, saith he, to give warning against curiosity in prying into Gods secrets, and that we should content our selves with his revealed will. But it is far more probable or certain, that these things were the casual mistakes or crotchets of some transcri∣bers. His style also is often less proper, sometimes Grammatically de∣fective, which is to be attributed to his perpetual converse with the Tal∣mudists, Rabbins, and other Oriental Languages, whose Genius is so ex∣treamly different from that of the Western; and to the want of reading Authors in our own Tongue, being sufficiently employed with his own thoughts and compositions, and sometimes perhaps to the singularity of his notions. It may be observed also, that he often differs much from many or all other Chronologers; As in the time of Christs birth, the time from Christs Baptism to his Death, the two terms of Daniels seventy weeks or four hundred and ninety years. In his account from the Flood to Abraham's Birth, he differs sixty years, from the generality of compu∣tists, and that upon a different interpretation of Gen. XI. 26. and proof that Abraham was not Terahs eldest son. From whence it necessarily fol∣lows that where he agrees with others in the intermediate intervals, as from Abraham's birth to the Promise, to their going out of Aegypt, to the building and destruction of the Temple, &c. he must assign these to dif∣ferent years of the World, viz. sixty later than usual; perhaps in some points he may have as good reason and proof as others; of which let the Reader judge; for I intend not in this place to dispute or decide any Chronological controversies which are numerous, often operose and of little moment.

Tis pity he finished not his Harmony upon the Evangelists and added not a fourth part, or perhaps as many as are Printed. But it may be the Bulk of them, and the time they would take up to perform them as the rest are done, he having by him other collections and designs might make him unwilling to go on. He might also suppose that some other hand in time might add the rest in the like method. So likewise his Com∣mentaries on the Acts are imperfect, they go no further than Chap. IX. and the year of Christ 45. whereas the whole story reacheth to about the year of Christ 60.

In the last place, according to promise, it is to be advised that all is not so well Printed as might be desired; some numbers are not so accurately placed over against other. As pag. 81. numb. 24. of Baasha. And pag. 81. The first of Jehoash should have been set two lines higher against the 15th of Jehoahaz. Sometimes a Column and Name at the head of it is need∣less; As pag. 49. Ahimelech. Sometimes the Name in the top of the Co∣lumn mistaken; as pag. 50. Jair for Tolah and pag. 83. Ahab for Jehosa∣phat. But such small things as these, as they could not be easily prevent∣ed, so they may easily be remedied by any one who will make use of the Chronology. And as for other Errata's I hope they are not worth the pains of collecting, or else are such as will be at first sight mended by an intelligent Reader; The sheets being carefully corrected by a Reverend and worthy friend of mine in London, of long study and great skill in this kind of Learning; when I by the undeserved favour of my

Superiours was called to an Honourable employment out of my own Country.

To conclude all. As I doubt not but the serious and intelligent Reader in the perusal of this Volume, will see abundant reason highly to esteem the great and profitable labours of the Pious and Learned Author; so I hope he will be pleased kindly to accept my little care and pains in publish∣ing it with decency and advantage, and thereby endeavouring to contri∣bute some small assistance to the study and understanding of the Holy Scriptures, and consequently the Advancement of Piety together with the most useful knowledge in the World.

G. B.

Notes

• * 1.1

  Praf. to Crit. Hist. of Old Testament.
• * 1.2

  Th••s. Philolog.
• * 1.3

  Not. Misc. ad po••. m••s. cap. 4.
• * 1.4

  Not. Misc••ll. ad port. Mos. cap. 1
• * 1.5

  Hist. Crit. lib. 2. cap. 14.
• * 1.6

  Defence of the Crit. Hist. p. 57.
• * 1.7

  Hist. Crit. lib. 2. cap. 14.