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us then, with all hafte, END this sedition, fall down before the Lord, and beseech him with tears to be reconciled, and restore us to love* if this fedition and schism be on my account, I am ready to depart where you please, and do whatsoever you shall
command, only let the flock of Christ be with those set over it. He that will do this, shall have great honour of God, go where he will. Even the Gentiles have shewn us examples of this.t Wherefore let us pray for such as are fallen into fin. Do you who laid the first foundation of this sedition submit yourselves unto your PRIESTS, and be instructed unto repentance. LEARN to be subject, laying aside proud and arrogant boasting." I Which of our sectarian leaders would give such advice? Which of them would OBEY and follow it? Let THEM, as well as their ignorant followers, listen to St. Austin, who calls “ SCHISM, the greatest of all wickedness-punished more severely than idolatry." And to Dionysius, who says, with Clement, “it is better to suffer any thing than make a RENT in the Church, and as glorious á martyrdom to die, to PREVENT a schism, as for resisting idolatry:" and St. Ignatius adds, " my soul be with theirs who submit to their bishop, presbyters, and deacons.
* Wake's Epist. of the Fathers. Clement to Corintb, sec. 46,
4 Ibid 55.
Ibid 56, 7. See this quoted in the Orthodox Churchman's Magazine for August 1807, p. 123.
Notes and OBSERVATIONS upon some Passages of SCRIP
By J. G. Master of Arts, of Christ-Church, 0x
Oxford, princed by H. Hall, Printer to the Uni. versitie, for Ed. Forrest, Junior. 1646, 4to. pp. 176.
Gregory, who is called by Wood " the miracle of his age for critical and curious learning.” He was a native of Amerlham, in Buckinghamshire, and became a fervitor in Chrift-Church, in 1624, having for a tutor Mr. George Morley, afterwards bishop of Winchester. Mr. Gregory, it is said, studied sixteen hours out of the twenty-four, by which means he attained a great knowledge in the Latin, Greek, Hebrew, Syriac, Chaldee, Arabic, Ethiopic, and other languages; also in Philofophy, Aftronomy, Geometry, &c. As early as his twenty-sixth year, he wrote notes upon Sir Thomas Ridley's View of Civil and Ecclesiastical Law, which were printed in 1634, 4to, and several times afterwards. Befides his Notes on Passages of Scripture, he wrote eight learned tracts; 1. On the Seventy Interpreters. 2. On the Nicene Creed. 3. On the Resurrection. 4. Karvan devleg @ Luke iii. 36. 5. On the Choritter Bishop in the Church of Sarum, on Innocent's Day. 6. The Accounts of Time among. all Nations. 7. The Affyrian Monarchy. 8. Description and Use of the Terrestrial Globe. Thele Tracts were printed in quarto, at London, in 1650, under the title of Gregorii posthuma.
Mr. Gregory was patronized by Dr. Duppa, bishop of Salisbury, who made him his chaplain, and gave him a prebend, first in Chichester Cathedral, and next another in that of Salisbury. The rebellion however, deprived him of all, and he died at an obscure place near Oxford, in 1646, aged 39.
The little volume, the title of which we have given, contains many remarkable observations on difficult passages in the Old and New Testament; with illustrations from the Rabbinical writers, and the Eastern versions. Some things are fanciful, and the style is quaint ; but a man must be very learned, who does not here meet with information out of he common way; and with much entertainment, in the perusal of the whole book.
As a specimen, we shall extract the first chapter, which is on the following passage;
“ Also he bad them teach the children of Judah the (use of) the Bow : Behold it is written in the booke of Jather, 2 Sam. i. 18."
A strange parenthesis to all respects, but especially that of the Bow. Yet fo the Targum reads it, and so the Rabbines constantly expound. Rab. Salomon's glofse is. And David faid—from henceforth seeing that the mighty in Israel are falne, it will be necessary that the men of Judah learne to exercise their armes, and to draw the Bow. Levi Ben Gersom faith that, inasmuch as David saw that the death of Saul was caused by his feare of the Bowmen, and that there was none in Israel skilled in this kinde of artillery, he gave order that the men of Iudah, (as being the principall men at armes) should be taught the use of the Bow, &c. To the same purpose R. David, and others quoted in the Celi Jakar, fol. 264. a. et b. And yet R. Isay faith, that Saul and Ionathan taught the sonnes of Iudah the bow, because the sonnes of Iudah were mighty men, and fit to draw the Bow by the blesling of Iacob. Gen. xlix. 8. Where it is prophecied that the hand of Iudah shall be in the necke of his enemies, that is, (faith Chimhi as some of our wisemen expound) the Bow. Therefore they take the booke of lasher to be the first of Moses, called Genesis, in which the acts of Abraham, Isaack, and Iacob, the leshirim, or upright men are recorded; but especially they take the booke to be Beracoth Iacob, or the Blessings of lacob. Thus the Jewes.
Though we have wisemen of our owne to follow them in the interpretation of the Bow. Yet they will appeare to be as idle in this, as in their conceipt of the booke.
Is it a thing to be thought that the men of Iudah were now to learne the use of the Bow ? 'Twas the common Tacticke practice.
The Hebraisme of Bow is like that of bread : It nameth for all other kinde of ammunition. And where is the consequence here, that because Saul and Ionathan (excellent archers themselves, for the Bow of Ionathan turned not backe) fell downe before the arrowes of the Philistines, that therefore the men of Iudah should be taught the use of the Bow? But the coherence is worse. And David, &c.
The author of the booke bringeth David in beginning an epicedium upon the death of Saul and Ionathan, and immedi
ately breaketh him off with an impertinent command to the sonnes of Iudah, that they should learne to handle the Bow. And where is it, or why is it, that this should be written in the booke of lasher ?
Therefore Mariana very understandingly stept aside out of the common road of interpretation, and considered with him. selfe that the Bow here might be taken for the Title of the Song, which cannot be strange to them that will compare this with the granted superscriptions upon David's Psalmes, as Psal. 69. To the cheife musitian upon Shoshannim. Pfal. 67. Upon Neginoth. Pfal. 59. To the cheife musitian Altasnith, &c. So here' to the cheife musician Keiheth, or the Bow. For so the text is to be read. And he bade them, that is, the cheife musitians Heman, Ethan, and Ieduthun, to teach the ignorant people how to sing this Lamentation of David upon
the death of Saul and Ionathan. It was entitled Kelheth, or the Bow, because it was occasioned by the Philistin archers, 1 Sam. xxxi. 3. But especially respecting to the Bow of Ionathan, which returned not backe' from the bloud of the flaine, as the Song it felfe expresseth. And David could not but remember the Bow of lonathan out of which that arrow was shot beyond the lad, 1 Sam. xx. 36. It was the time when that covenant was made, and that affe&tion expressed betwixt them, which was greater than the love of women.
And it is fuid there too that David exceeded, v. 41. And there also Ionathan required that this kindnesse of the Lord fhould be shewed unto him longer then he lived. And thou thalt not onely whilst yet I live, &c. v. 14, 15.
The Lxx will beare out this interpretation. The version there is, Και εθρήνησε Δαυίδ τον θρήνον τε τον έπι Σαελ και επί Ιωνάθαν τον υιόν αυτ8 και είπε τι διδάξαι τες υιός Ιέδα. 1δυ γέγραπται επι βιβals Tð kves. (that is] And David lamented this Lamentation upon Saul and Ionathan his sonne, and caused it to be taught to the sonnes of ludah. Behold it is written in the booke of the just man.] So the vulgar. Planxit autem David planctum hajusmodi super Saul et super Ionathan filium ejus, et præcepit ut docerent filios Iudah planctum sicut fcriptum est in libro luftorum. And here 'tis plainer yet that David com. manded to teach the sonnes of ludah this Lamentation. 'Tis true the late editions of this translation have shifted in the word Arcum instead of Planctum. · But in the ancient manufcripts it is so as I have quoted it. And in the elder printed copies 'tis Arcum, but in the margin onely, which afterwards crept into the text, if I may call the translation so.
Therefore also by these two great authorities that which the sonnes of ludah were commanded to learne was not the use of the Bow. But the Bow, as it is originally set downe, that is, a Song of David so called, or this Song of Lamentation over Saul and Ionathan. And this is that which was written in the booke of lafher. Why this booke was so called, or who was the author of it, I cannot tell you. That it was not the first of Moses (as the Rabbines would have it) is ridiculously plaine. Iosephus hath let us know thus much, that it was a record in the temple, and you must not thinke it hard if it be lost to us as yet, you shall heare more of this hereafter. It is quoted twice in Scripture, here, and Iosh. X. And if both places be considered, 'tis to be judg'd that nothing was recorded in this booke but memorialls of this kinde, and which is more to be noted, they were metricall
The place in Ioshua put to this here maketh it cleare. There it is quoted out of the booke of lasher, that the Sun stood still in Gibeon, and the Moone in the valley of Ajalon. This quotation is a plaine canticle. Chimhi commeth so neare to the matter as onely to make a doubt of it. But the thing is certaine. It is reckoned among the 10 Songs by the Mechil. ta, an old commentarie upon Exodus to the 15 chapter. The 4 is that of Moses before his decease: and the 6 is that of Deborah and Barak, and this of Joshua is the fifth. I would say more of this, had not the learned Maius prevented me upon the place, Ioh. x. 12. This is enough to shew that the Song of the Bow might, but the use of it could not be set downe in the booke of lasher. It is certaine that this command of David to the Children of Iudah, is not delivered in meeter. Indeed matter of that kinde was no fit subject for a Song. And now 'tis come to Tyndall's turne againe, for the new must be corrected by his old translation. He rendered thus, And David sung this Song of Mourning over Saul and over Jonathan his sonne, and bade to teach the Children of Israel the staves thereof.
Here I may note one thing more and I mervaile at it too, that the vulgar edition hath one verse over and above in the canticle of the Bow. Considera Israel pro his qui mortui funt, fuper excelfa tua vulnerati. It seemeth to pretend as if it would translate the first verse of the Song : but that's done, and better too, immediately in the next, Inclyti Israel super montes tuos interfecti sunt. Quomodo ceciderunt fortes ? I found it so in some of the written as well as the printed copies. And yet I thinke Arias Montanus did better