Crowns or Garlands But it dot not say that the Bulls were crowned with them It is true enough that the Pagans were accustomed so to adorn those Creatures which were the Victims in their sacrifices by putting chapleâ—s of flowers on their heads or round about their horns But that could not be practised in every season of the year And as for the Garlands which are mentioned in this place the History expresseth not that the Priest in that nature did make use of them It may be that he would have crowned with them Paul and Barâ—abas as the Pagans so did honour their false Gods in their Images And although that these Garlands were brought to crown the Bulls yet the Greek Text saith not that they were already crowned but onely that the Priest brought with him Crowns and Garlands So speaks the Syriack translation and so the Interpreter of the Syriack Tremellius and so also doth the English Bible The French have followed the Latine translation of Beza who in this particular hath not word for word expressed the Originall This Note will not appear frâ—volous but to those onely who not that there is not one joâ—e in the Scripture which is not considerable Of one word which the French adde to the end of the Lords Prayer WE say thine is the Kingdom c. In ages of ages so we speak in pronouncing that Prayer So we read in our Books wherein it is written and even in the French Catechism it self But the Originall Text Mat. 6. 13. where the terms are expressed which conclude that admirable Prayer hath not twice this word Ages It is so word for word Thine is the Kingdom the Power and the Glory in ages Amen This word Ages is there expressed but once instead whereof we redouble it nay with the addition of a particle which represents a change of the Case in the Grammars of the Greeks and Latins This Amplification brought into common use proceeds from this that there being other places of the new Testament in which these words we read To him be glory in ages of ages they have been taken as if they were the very same which are in the end of the Lords Prayer which notwithstanding hath not this doubling of the word ages This Phrase in ages of ages is of the stile of the Hebrews representing a Superlative who would be called Eternity it self the longest Duration which can be imagined This expression is not found but in the Revelat. Chap. 1. ver. 6. and Chap. 5. ver. 13. 14. If any shall reply as it is true enough that these words in ages in the Lords Prayer do signifie as much as in ages of ages I answer wherefore then in reciting the Lords Prayer do we not content our selves with the terms which are there The excuse is not sufficient that we adde nothing to the sense For when we make profession to transcribe or to translate we ought to retain the words of the Originall as far as our vulgar tongues are able to represent them without thrusting in any amplificatioâ— at all I forbear to speak that there is a secret reason for which this phrase in ages of ages hath been reserved for the last Book of the Scripture How the word ages which is in the Originall of the Lords Prayer is translated in the French and English Bibles BEhold here clean contrary to that which I have touched on in the precedent observation for in neither of the one or the other of these two Bibles hath this Prayer so much as once this word ages but in the steed thereof they both say For ever or alwaies Now although the terms are equivalent if it be said in ages or if it be said For ever nevertheless the word ages in the stile of the Scripture do include distinctions of great importance which this Periphrasis doth not contain and which I have not the leisure to illustrate in this place The English Translation is excusable in this because the language hath not a word which properly doth express that which we call ages But since this word is become French and doth better answer to that which is in the Originall Greek it ought to be retained in the French Translation of the Lords Prayer as well as we have retained it in the other places in which it is employed in the same sense and in the same matter Revel. 1. 6. and 5. 13. Of the sacrifice of Isaac ill represented in many pictures and particularly in the front of the English Bible ISaac is here painted on his knees before an Altar and Abraham behind him holding a knife in his hand which is lifted up to give the blow But this picture is false and doth bely the holy History For before that Abraham did advance his arm nay before he had the knife in his hand to strike Isaac Isaac was not before the Altar but on the Altar it self The particulars of the action are recited to us in this order That Abraham did build an Altar and ranged wood upon it that he bound Isaac and put him on the wood and afterwards that he took the knife into his hand to cut his throat Gen. 22. 9. 10. Isaac was then on the Altar not at the foot of the Altar when Abraham did lift up his hand with the knife to strike him It is a great mistake to frame a portraict which contradicts the History Howsoever I shall note this by the way This posture in which Isaac is represented having Abraham behind him and holding a sword in his hand doth cause many to beleive that it was to cut off his head and it is also the common opinion that in this sacrifice Abraham would have taken away the life of his Son by taking off his head But this prejudging although antient and very generall is not soassured as it is imagined to be and at least it ought not to be held for a certain truth The Text saith that Abraham took the knife to cut the throat of his Son now this word is not restrained to that which we call beheading And moreover we ought to consider that Abraham had order to offer his Son as a Holocaust In which kind of sacrifice the victim was not beheaded untill after it were dead For first of all the bloud was let forth either at the throat or at the breast untill the sacrifice was dead after that it was cut in pieces the head was severed from the Body and the other parts the one from the other This was the method of the Holocaust confirmed in Leviticus 1 11. 12. Of the Catachism of the French Churches THis Catechism is no more perfâ—ct than any other of the writings of Men I am not the first that hath so judged It is defective in many points It is prolix and exuberant in questions in certain matters where it ought to be more succinct On the contrary it is too brief there where it ought more to enlarge it self It sometimes dispatcheth
great miracle was wrought It was seated in Galile the less in a champian place it was round on the ridge thereof it was equall on all sides fourteen furlongs in height according to the levell I do therefore willingly yeild to the vulgar opinion provided it be said to be an opinion onely and not a certainty This transfiguration is recited four times in the new Testament to wit by three Evangelists and by the Apostle Saint Peter who with his eyes did behold it But none of them hath given us the Name of that Mountain Their silence in this particular should also shut up our mouths concerning this No doubt it was not without a speciall cause that the Holy Ghost abstained from naming that place seeing other places are named which seem to be less considerable Nevertheless if we say that it was Mount Thabor we ought not to pronounce it as an assured truth as ordinarily it is done even in Sermons and in our Books also of devotion For they who say so do speak it as if it were most true and not to be doubted without thinking that it is an uncertain fore-judgement Of the Son of God whom the English Bible saith is mentioned by Nebuchadnezar Dan. 3. 5. IN this translation Nebuchadnezzar speaketh that of the four men whom he saw in the fornace one of them resembled the Son of GOD This would make us to believe that Nebuchadnezzar did understand the mystery of the Trinity which nevertheless was obscure in the old Testament When we do say the Son of GOD it is presently understood that wee do speak of him who is the onely Son of the Father But there is no appearance that this Heathen Prince did speak in this sense The Prophets themselves when they touched on this point have never expressed the name of the Son of GOD but in a figure as in the persons of David and of Solomon or of the entire Body of Israel Mat. 3. 15. Nay Daniel from whom Nebuchadnezzar received all that he did know concerning the true GOD did never in express terms name the Son of GOD Nay speaking of him he reciteth that he saw him like unto the Son of man Dan. 7. The French Bible doth otherwise render the words of Nebuchadnezzar The fourth saith it is like unto a Son of GOD to a man divine excellent extraordinary So spoke the Pagans themselves when they would represent a man of rare qualities whether of Body or of Mind So the best Interpreters have observed And so this place ought to be translated Between these two the Son of GOD and a Son of GOD there is an infinite distance Of the Name of Children which was given to the three Companions of Daniel IN our vulgar tongues the Name of Child when it is understood without any correlative is taken for one of a very tender age It is commonly said that the three Children were cast into the Furnace And the Song which is attributed to them is called the Song of the three Children But certainly they were not Children then when they chose rather to be cast into the flame than to adore the Image Before that time they were reputed amongst the wise men of Babylon and they should have dyed amongst those who could not interpret the dream of Nebuchadnezar And before they were cast into the Furnace they managed all the great affairs of the Province of Babylon of which they were Governours And were they yet but Children The History also which recites the Martyrdom from whence they were miraculously delivered doth make mention of them as of men of age and not as of Children Daniel 3. ver. 12. 21 22 23 24 25 26 27. Of the first words of the French Bible IN the Originall the first words of the Book of Genesis are couched in this order In the beginning God created the Heavens and the Earth The Scripture begins with the same word of beginning so do all the Translations which I have seen the French onely excepted which saith God created in the beginning c. It may be said that I stand here upon too nice a punctilio For what â—oth it import if we read it God created in the beginning Or In the beginning GOD created It is true It is the same sense indeed nevertheless besides the generall reason which doth oblige us to follow the order of the originall words as neer as the propriety of our vulgar languages will permit there is a more particular consideration on this place Saint John doth in the same manner begin his Gospel In the beginning was the word c. The first Syllables of the Evangelist do represent those which are first in the Bible And that this was his design is evident by that which followeth For immediatly afterwards he doth mention that word by which all things were made and doth make use of those terms which do manifestly reflect on the words of Moses when he describeth the Creation of the world And as this term in the beginning is the first in Moses and in the Scripture so it is first of all expressed by this Evangelist This Concurrence which is so considerable doth not so plainly appear when we read it God created in the beginning I 〈◊〉 most clear when we hear Moses who saith In the beginning GOD created And the Evangelist who saith In the beginning was the word The Tabernacles of the Israelites being in the Wilderness ill represented in the pictures inserted in the Bible THese Tabernacles were Cabbins made of the branches of certain trees Such were the lodgings of the Hebrews after their departure out of Egypt untill they entred into the Land of Canaan In memory whereof they were enjoyned to celebrate every year a Feast of seven days during which they lodged in Tabernacies made of the branches of divers trees Le. 23. Nâ—h. 8. But the Painters do make them of materials very different For representing the Israelites on the foot of Mount Sinai or in some other place of the Wilderness they do lodge them in tents which according to the painting were made of Linnen or of the skins of Beasts So that the Figure doth not answer either to the matter or to the form of those tabernacles of which we speak now in the pictures of many of our Bibles we may see pourtrayed the Camp of Israel and a certain number of Pavilions such as at this day are used when our Armies lye in the field but they do in no wise resemble the tents of the Israelites Such a portraict doth disguise the History and the Jews have a cause to taxe us for it of ignorance Of the Name of Beelzebub which is imposea on the Prince of the Devils IT is known that the Jews gave him this Name which is the Name of an Idol And the Pharises when they blasphemed the Son of GOD did call him after that Name But when Christ did answer them concerning Beelzebb he did not say as they that Beelzebub
that it doth inable him to say Thou art my Father But David did never directly call him so And those words which express this preheminence do properly concern Jesus Christ in the same manner as do those in the second Psalm Thou art my Son this day have I begotten thee VVherefore then do we attribute to Elihu the language vvhich none ever spake but the Son of God onely or what need vve to seek a Parallel which is to be found in no other place of the Scripture It is not necessary here to make mention of the French rythm in the 27 Psalm which saith My GOD my Father teach me thy way c. For this word Father is not in the Originall Neither will I in this place examin that in the French Catechism Sect. 38. which saith that every believer can call GOD his Father in particular It is necessary as much as can be we should keep unto the stile of the Holy Ghost Otherwise the consequences are greater then they appear to be Of a superfluous word yea a dangerous one in many places of the English Bible expressing the form of the Oaths recited in the sacred History THe Hebrews did ordinarily swear in these terms The Eternall is living such a thing is c. The Examples thereof are frequent in the old Testament The sense is The Eternal who is living is witness of that which I speak And this Epithete which they gave to God was to distinguish him from false Gods whom the Scripture calleth dead Psal. 126. 28. Now in all those places which are many in number in which these words are contained The Eternall or the Lord is living The English Translation doth prevent this oath with a word in the beginning of it saying AS the Lord is living c. The Bible of Tremelius hath also the same addition to render the Hebrew Phrase more intelligible which otherwise seemeth not to be compleat But this addition is not necessary and if it were yet a better may be found The popular ignorance or liberty when it will affirm the truth of any thing will be so hardy as to say That it is as true as there is a God Or As true as God is living A word full of exccess For there is nothing that can be so true as that GOD is All other truths are but the shadow of it It will be replyed that the difference is great between these two expressions As true as GOD is living And As GOD is living For this last doth signify nothing but a resemblance and a conformity to the truth and not an equality But First This comparison is not in the Originall and it is not necessary to say that these words God is living do signify that any thing is as true as GOD is living The sense is more full That GOD who is living doth know that such a thing is true Secondly Although in the Original these words GOD is living are not joyned with any particle to the words following and therefore did render the sense more obscure yet I had rather in this manner to content my self with them then introduce into the text an addition vvhich is disputable And so the French Translation at least that vvhich is most exact in such places doth speak word for word according to the Hebrew The vulgar opinion touching the sin against the Holy Ghost The Contents of the twelfth Chapter of St. Mathew in the French Bible IT is a common saying that the sin against the Holy Ghost is unpardonable So speak the Divines in their Sermons and their Books But this assertion expressed in such words is either defective or erroneous Defective If we presuppose that there is but one kind of sin against the Holy Ghost Erroneus if we understand that all sorts of sins against the Holy Ghost are unpardonable Both are but one Now this doth proceed from a gross misadvertisement which doth yet continue For if precisely we regard the terms of the Gospel in which our Saviour speaketh of the sin which is unpardonable we shall never find that he pronounced this vvord That a sin against the Holy Ghost shall be never pardoned But he hath said that Blasphemy against the Holy Ghost shall be never pardoned Or that he vvho shall speak against the Holy Ghost shall have no remission The crime then which he hath declared shall never be forgiven is not universally every sin against the Holy Ghost but onely Blasphemy against the Holy Ghost Certainly we sin divers vvays against the holy Ghost vvhether it be in resisting or whether it be in grieving the Spirit or by what kind of offence so ever it be Is there any one of us who can boast to have never committed any thing against the illumination which the Spirit of GOD hath infused into his conscience Have we never acted against the motions of the Spirit To lust against the Spirit is that also to sin unpardonably against the Spirit But where is that Christian in whom the flesh doth not lust against the Spirit Woe be unto us All if every sin committed against the Holy Ghost were excluded from pardon Is it not a sin against the Holy Spirit to make sad and to grieve the Holy Spirit Now the Israelites in the Desart did grieve him oftentimes Esay 63. 10. Shall we dare affirm that all those souls who sinned thus against the Holy Ghost are for ever shut out from obtaining mercy both in this world and the world to come To prove the contrary we shal find in the same place that the compassions of GOD were even then upon them seeing that his Spirit which they had so much provoked was still their Conductor There are then many kinds of sin against the Holy Ghost and amongst others one which shall not be pardoned that is Blasphemy against the Holy Ghost But it is either forgetfulness or too confused a speech to say without distinction or exception that the sin against the Holy Ghost shall never be forgiven The French Bible in the Argument on the twelfth of Saint Mathew saith that the Blasphemy of those who speak evill of the miracles of the Son of GOD is a sin against the Holy Ghost But these terms are ambiguous and do not express the sense of the text For Christ doth not say generally or indefinitly that the sin against the Holy Ghost shall never be remitted but it specifies and marks out that sort of sin which shall never be forgiven not any sin against the Holy Ghost but onely the sin of Blasphemy against the Holy Ghost Of the Name which many give to the mountain on which Jesus Christ was transfigured IT is said that this wonder vvas wrought on Mount Thabor And this saying is as antient as it is common The opinion indeed is not without great appearance of truth For the situation of the Mount Thabor the form the beauty and the height thereof do all seem to speak that it was the place where this
the Spirit of GOD That of Jeremy ought not to be here objected who in the midst of his divine expressions doth pass so fâ—r as to curse the Day of his Nativity For the Prophet did record these words onely by way of Narration to shew that they escaped from him and his desultory stile in this expression is far different from Saint Pauls in this place Of a vulgar Book intituled the PRACTICE of PIETY I Have often admired at the folly of the common people yea and of many persons that were conceived to be more judicious who have almost adored this Book and have made more account thereof than of the Bible it self This little vvhich concerning it I have extracted shall serve to disabuse those who will give regard unto it At the beginning the Author very magisterially yea and with terrible threatnings doth advertise all sorts of people yea and the most learned vvithout exception whosoever thou art saith he who dost cast thy eyes on this Book make haste to read it for fear that before thou hast read it over GOD by some suddain Death doth cut the thread of thy life you see then it is very dangerous to dye before this Book be read over which is so necessary to salvation O unhappy those vvho are dead before they can come to the last page What Apostlâ—e hath ever spoken thus concerning his own writings Is it less dangerous to dye without reading over the Bible it self The Prologue of this man â—o shevv the excess of a Spirit vvhich hath a marvailous opinion of it self But his work doth not answer to his boastings I omit that which may be spoken on the generality of the Book In many thing he is defective in many superfluous in some obsâ—ur in others frivolous and ridiculous and which carry with them even a â—â—avâ—n of Popery it self First he describeth to us the torments of Hâ—ll after the manner of the monks very curiously and as it were by parcels so far as to particularize the ill smell of the Brimstone which doth offend the Nostrill And speaking of the Evill Angels he calls them Furies which is the Name that the Pagans give to their Infernall Goddesses Secondly he represents the damned soul who doth accuse the Body and doth impute unto it the sins which she hath committed This Prosopopeia is extracted from the Contemplations of certain Monks who have feigned a Dialogue where the damned soul reproacheth the Body with the faults she hath done And this smells of the Heresy of those who affirm that the soul doth not sin but onely by the inducement of the Body Thirdly According to the same Monasticall stile he describes the diversity of the Crowns in Bliss As the Crown of Martyrdom the Crown of Virginity which hath overcome the temptations of the Flesh The Crown of those who are marryed The Crown of good works for the â—ivers of Almes as if no other works were good but the giving of Almes onely c. He represents the faithfull soul incountring the Body at the Resurrection to whom she makes this joyfull Complement O welcome are you O well met my beloved Sister These Indeerments cannot but carry a great Grace no doubt with them He doth make it remarkable that the Virgin Queen Elizabeth vvas born on the Eve of the Nativity of the Virgin and that she dyed on the Eve of the Annunciation of the Virgin But who told him either the Eve or Day in vvhich the Virgin vvas born For as for that annual Feast which the Church of Rome doth celebrate there is no proof that it is the Day of the Birth of the Virgin It is onely an ungrounded and an uncertain tradition In the same manner the Day of the Annunciation is unknown to us because we know not the Day of the Nativity of Christ And thus the observation of this Author is buildâ—â— in the Ayr And though it should appear unto us that the said Queen was born on the same Day as was the Virgin and dyed on the same Day wherein the Angell appeared to the Virgin could not the same thing happen to divers other persons And would not the same accident be as mysterious in every one of them It is very likely saith he that on the seventh Day which is Sunday the world will end And to this purpose he alleageth a tradition which imports that the second comming of Christ shall be on the Sunday But the same Day is not Sunday throughout all the world In some places of the world it is Sunday when in other places it is hardly Saturday In which Country then shall it be Sunday when our Lord shall come Shall it be in England or rather in the East Indyes Speaking of Fasts he saith that they were instituted in the terrestrial Paradise because GOD did forbid Adam the fruit of the Tree of knowledge On this account First Adam did fast although he did eat of all the other fruits of the Garden The Isaelites also did fast all their lives because many viands were forbidden them although they did eat of others By the same reason it may be said that a man doth fast even when he is eating This is the language of the Church of Rome to say we fast when we abstain from flesh although we then feed upon abundance of fish Secondly the Fasts of which he there speaketh had other ends than had the abstinence from the forbidden fruit For we fast especially either to promote or to testify our repentance which could not be spoken of Adam who had no need of repentance because he had not as yet sinned when this abstinence was enjoyned Adam saith he was overcome by the Serpent for having not observed this Fast But first he ought rather to have said that Adam did not keep this Fast because he was overcome by the Serpent or to speak more properly by Eve already overcome by the Serpent Secondly these words are doubtfull and dangerous to affirm that the Fall of Adam did proceed because he did not keep the Fast As if his sin did arise from gluttony which is a gross error This Book in the end thereof doth represent a Colloquy between the soul and her Saviour concerning which take these parcels Lord wherfore wast thou covered with a Garment of purple R. Because I take away thy sins which are as red as Scarlet Wherefore was a Reed put into thy hand R. I am not come to bruise the broken Reed Wherefore were thy eyes blinded and covered R. That thy eyes may be opened from spirituall blindness Wherefore were thy feet and thy hands nayled to the Cross R. To embrace thee more affectionately Wherefore didst thou suffer thy face to be spitted on R. That I might make thee clean from the ordure of sin Wherefore was thy side opened with the point of a spear R. To the end that thou mightst find an entrance to draw neer unto my heart O gallant Demonstrations In all these answers and
who in the Name of the Romans as they alledge was Commander above one hundred years before The consequences are far greater then they seem to be at the first appearance of which I will not speak at this present So great lyars are these malicious people proved to be by their own Historian who in express tearms affirmeth that Jesus of whom the Christians took their Name was crucified by Pilate Of the name Jehovah which the French Bible marketh not in the twelfth Chapter of Job ver. 9. IN all the pleadings of the friends of Job we never read of the Name of Jehovah Job himself did never but once pronounce it in this place above named so that from the beginning of the 3. Chapter of this Book to the end of the the 37. the Name Jehovah is found but once although divers other Names of God as the strong the Almighty are there very frequent I have not now to speak wherefore the Name of Jehovah the importance whereof is represented Exod. 6. 31. is not at all in the mouth of the friends of Job nor but once in the mouth of Job many remarkeable considerations may hereupon be produced I shall onely say that as we at least ought to mark and distinguish this place which is onely to be found where Job expresseth this great name of Jehovah And because this name cannot be translated into any other language the new Testament represents it by the word Signior And in the imitation of it is the English translation of the old Testament The French doth note it by another word which is the Eternall We dispute not which of these names doth approach most neer to that of Jehovah But since the French Bible doth represent it under the name of Eternall This name Eternall ought to be in this place of Job where the name of Jehovah is found For it saith thaâ— it is the hand of Jehovah which hath made all things Of Jehovah that iâ— to say of the Eternall as the French translation doth usually interpret in And nevertheless the same translatioâ— forgetting it self in this place instead of saying the hand of the Eternal doth say the hand of God A mistake by so much the more remarkable that in this place eclipsing the name of the Eternall which representeth that of Jehovah it will follow that Job never pronounced this name of Jehovah And having but once pronounced it so much the more illustrious is this place and so much the more important is it to retain here this word which doth distinguish it self from all the other words of Job and from those of his friends by a mark so much the more considerable that it is not obvious to the vulgar The word Heaven in the singular number is not found in any place of the old Testament A difference in that respect between the Originall and many translations especially the English IT is known that neither the Hebrew nor Caldean which are the originall tongues of the old Testament have this word Heaven but alwaies say Heavens in the Plurall or the Duall numbers From hence it comes that in all the old Testament this word is never read in the singular number and nevertheless the greatest part of the Latine and vulgar translations have introduced it in divers places especially the English which doth serve it self more often with the Singular then the Plurall which is very strange In the beginning of this treatise I prevented some objections that might be made hereon and I will not now 〈…〉 〈…〉 rily abused when we speak of afflictions page 47 Of â—rying sins which we discern not from others page 50 Of the faults committed in citing the Histories of the Antients page 52 The first words of the ten Commandements which the Ignorance of some have razed from the walls in their Churches page 56 Of some pictures which are in certain Bibles page 59 Of the Name of the Son of GOD which some of our Bibles give unto Adam Luke 3 ver. last page 62 Of the twelfth stone which was on the Breast of the High Priest which the French Bible calleth a Berill and the English a Jasper Exod. 28. 20. page 64 Of certain Books written on the Revelations and steemed as propheticall page 66 Of a prejudging common to many of thâ—se who read or interpret the prophecies especially the Revelations page 67 Of some Interpreters who censure St. Paul for wishing to be Anathema or separated from Christ for the love of the Israelites Rom. 9. 3. page 68 Of the vulgar Book intituled The Practise of Piâ—ty page 71 〈◊〉 the word Amen which the people ought to pronounce at the end of publick prayers and benedictions page 79 Of the buildings of Ierusalem represented in a picture on the beginning of many English Bibles page 82 Of the tree of life which was thought to be but one onely plant page 84 Of the Nature of the Viper in some Editions marked in the Index at the end of the new Testament in French page 88 Of those who beleive that in the unfolding of a Text they must alwaies divide it into parts page 90 Of the divers sense given to the 2th Chapter of Revel. ver. 1. page 92 Of the Brazen Serpent which was thought to be a figure of Christ page 98 Of the Jews If it were convenient to grant them a residence in England page 100 Of Presagers who boast they have a prophetick Spirit and of the Follies and Blasphemies they produce page 104 Of some false Miracles which have been held for true page 109 Of the curing of the Evill attributed to the Kings of England page 113 Of an advertisement in the Margent of some places in the Bible page 115 Of the Dragon which was thought to be a flying Serpent page 117 Of the Serpent which tempted Eve which many think had the face of a woman page 119 Of a discord in modern Musick and paâ—ticularly in that of the Psalms page 123 Of thâ—se who in the first day of the year do make a scruple to wish a good year to any And of a passage which is in the French Bible page 127 Of the salutation given to those who sâ—eeze page 130 Of those who without any Distinction do pronounce that Divines ought not to meddle with the affairs of State page 135 Of the Angell of Satan who buffetted Saint Paul 2 Cor. 12. 7. A new Interpretation on that place page 137 A greâ—t number of places which mention the cure of Demoniacks in which our Translations dâ— chaâ—ge the word which is in the originall Text page 140 Of the Bulls crowned with garlands which are read in the French Bible Acts 14. 13. page 143 Of one word which the French adde at the close of the Lords Prayer page 145 How the word ages which in the originall is in the Lords Prayer is translated in the French and English Bibles page 147 Of the sacrifice of Isaac ill represented in maâ—y pictures and particularly at the beginning 〈…〉