frequent mention made in Jewish and other Authors of the Bible's being written in an old Samaritan Character whence it was inferr'd by some that this was the Primitive Character wherein the Bible was written and consequently that this which we now have is not the true Genuine Character But I answer this doth not follow for this Samaritan Vulgar Character was not the first and antientest though it was sometimes in use but the Sacred Character now called the Hebrew Character is really such and is the true and most antient Letter wherein this holy Book was written This is the Authentick Letter which God himself graved the Law in and thence had the Name of the Sacred Character but the other called the Common and Vulgar was not in that esteem it being a Deviation from that Primitive one And yet to speak freely there was no great difference between these two Characters the latter being only some Variation and Degeneracy from the former which happened by length of Time This is the real Truth of the Matter and it solves the Controversy and ends all the Disputes on both sides And the Learned French Critick who seem'd to be of another Opinion comes over at last to this when he tells us That there is no reason for Criticks to dispute so fiercely about the first Hebrew Characters for if we attentively consider and compare together the Samaritan and Hebrew Characters we shall find that the difference between them is not so great but that they may be thought to have had one and the same Origine And he grants also that 't is from the Succession of so many Ages which is wont to produce some Alteration that there hath been this Variation from their first Figure But this is inconsiderable so that both Characters may be said to be the same We have no ground then to think that Ezra changed the Character but that he only amended the Defects and Slips which he found in the Hebrew for by consulting and comparing the several Copies he purged them from the Errors and Miâ—takes which were contracted in the time of thâ— Captivity And after he had caused the Books 〈◊〉 be fairly written out he put them into that Ordeâ— in which now they are placed and so he may bâ— said to be the Composer of the Old Testament intâ— that Model we see it now in And from his revising the Books and mendinâ— them by comparing of Copies was the first beginning of Keri and Chetib as most of the Learneâ— Jews assert for where the Copies disagreed oâ— where two Readings were probable there werâ— made Variae Lectiones the one was put into thâ— Margent and is called Keri the other into thâ— Text and is called Chetib I know some ascribâ— these not to Ezra but to the Doctors of Tiberiasâ— but here as before I am willing to compromisâ— the Quarrel and therefore we may ascribe theâ— to both they being begun by Ezra and augmented by the others afterwards This was one waâ— to keep the Bible entire and uncorrupted and bâ— the Favour of Divine Providence it has been transmitted so to us At the same time also the Canon 〈◊〉 Scripture was digested into Partitions and Divisions as now it is and there was then laid the Foundation of the Masorah or Masoreth which becamâ— afterwards part of the Jewish Cabala which abouâ— the Year of our Lord 494 was committed to writing by some skilful Grammarians and hath beeâ— very useful for preserving the Old Testament There are three several Species of this Cabala 〈◊〉 they tell us the first is Gematria from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mathematical Consideration of the Text of the Bible the mystical numbring of the Letters and an account of the Great and Little Letters in Words The second is Notariaca an Exposition of Scripture from certain Notes Characters Lines and Points belonging to the Hebrew Text. More particularly Noteriekon or Notaricon or Notariaca for I find that 't is thus differently express d in Writers is when one Letter stands for a whole Word This way of Cabalizing gave the Name to Iudas Maccabaeus who writ on his Standards and Ensigns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Abbreviature or first Letters of those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 15. 11. and by putting Vowels to the Consonants they read it Maccabi The third is Temurah Mutatio which is made by the transposition of the same Letters whence another Word ariseth which explains the Word that is transposed Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is explain'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terra which contains the same Letters Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Noah is said to have found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace or Favour Gen. 6. 8. The Letters are the same but transposed So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 23. 23. is by Metathesis expounded by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 12. 1. i. e. the Messias say the Jewish Doctors But the first and second way of Cabalizing which obtain the Name of Masoreth are the most considerable to our present Purpose These Critical Observations on the Bible made of old and delivered from one to another whence they have their Denomination treat of the Mysteries of Letters why some Words are in Greater others in Lesser Characters as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Great Vau Levit. 11. 42. So they observe there is an open Mem at the end of a Word in Neh. 2. 13. and a close Mem in the middle in Isa. 9. 7. The Masorites likewise have taken notice of the Likeness and Difference of Words by Similitude oâ— Diversity of Letters and Points they have madâ— Remarks on irregular and extraordinary Pointings they have observed the Variety of Accentâ— and so criticized on all these in the several Placeâ— of the Old Testament that there cannot be 〈◊〉 Change made in the Hebrew Copies but it muâ—â— be presently seen In this Masoreth on the Hebreâ— Text they have reckoned which Verse in thâ— Psalms is the middle one and which Letter is thâ— middle Letter in that whole Book viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thâ— word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Psal. 80. 13. Yea they havâ— counted all the Verses and Words all the Accentâ—â— Letters and Vowels that are in every single Bookâ— from which critical Enumeration those Transcrâ—bers of the Bible were called by the Jews Sopheriâ— i. e. Numberers and at the bottom of every Vâ—lume they have set down the exact Number of 〈◊〉 these and at last they reckon how many there aâ— in the whole Bible of the Old Testament Fathâ—â— Simon indeed saith they mistake in their Accompâ—â— but that is more than he proves and I do 〈◊〉 think he ever took the pains as great a Criticâ—â— on the Bible as he is to cast them up There 〈◊〉 good reason to believe that the Iewish Criticks 〈◊〉 the Old Testament are more to be credited in 〈◊〉 Particular than the French one However froâ— what hath
numbred among the Books of Canonical Scripture And thus we have argued from the Tradition and the Testimony of the Church And if this be done as it ought to be done it is valid for the Truth of the Copies the Canonicalness of the Books and the like are not decidable by Scripture it self but in the Way that all other Controversies of that nature are As you would prove any other Book to be Authentick so you must prove the Bible to be viz. by sufficient and able Testimony There is the same reason to believe the Sacred History that there is to believe any other Historical Writings that are extant Nay the Testimonies on behalf of the Holy Scriptureâ— are more pregnant than any that are brought for other Writings Besides all that can be said for the Sacred Volume of the Bible which is wont to be said for other Writings I have shewed you that there are some things peculiar to this above aâ—â— others The main thing we have insisted upon is this that the Books of the Old and New Testament have been faithfully conveyed to us and that they are vouched by the constant and universal Tradition both of the Jewish and Christian Church and that these Books and no others are of the Canon of Scripture for to be of the Canon of Scripture is no other than to be owned by the Universal Church for Divinely Inspired Writings The Church witnesseth and confirmeth the Authority of the Canonical Scriptures for she received them as Divine and she delivers them to us as such Yet I do not say that the Church's Testifying these Books to be the Holy Scriptures gives an Absolute and Entire Authority to them A Clerk in the Parliament or any other Court writes down and testiâ—ies that such an Act or Decree or Order was pass'd by the King Magistrate or People and he witnesses that he hath faithfully kept these by him and that they are the very same that at such a time were made by the foresaid Authority but the Authority of this Act Decree or Order rests not in the Clerk but wholly in the King Magistrate or People So the Church recordeth and keepeth the Sacred Writings of the Bible and bears witness that they have been faithfully preserved and that they are the Genuine Writings of those Persons whose Names are presixed to them bâ—t the Divine Authority of the Scriptures depends not on the Church but on the Books and Authors themselves namely their being Inspired And indeed this Authority of the Scriptures cannot depend on the Church because the Church itself depends on the Scriptures These must be proved before the Church can pretend to be any such thing as a Church We cannot know the Church but by the Scriptures therefore the Scriptures must be known before the Church It follows then that the Papists are very unreasonable and absurd in making the Ultimate Resolution of Faith to be into the Testimony and Authority of the Church This we disown as a great Falsity but yet it is rational to hold that the Church's Testimony is one good Argument and Proof of the Truth of the Sacred Scripture according to that known Saying of St. Augustine I should not believe the Gospel if the Authority of the Church did not move me Not that he founds the Gospel i. e. the Doctrine of Christianity and the Truth of it on the Testimony of the Church as the Papists are wont to infer from these Words and frequently quote them to this purpose No the Father's meaning is this that by the Testimony and Consent of the Church he believed the Book of the Gospel to be verily that Book which was written by the Evangelists This is the Sense of the Place as is plain from the Scope of it for he speaks there of the Copies or Writings not the Doctrine contained in them The good Father relies on this that so great a number of knowing and honest Persons as the Church was made up of did assert the Evangelical Writings to be the Writings of such as were really inspired by the Holy Ghost and that they were true and genuine and not corrupted And the whole Body of Sacred Scripture is attested by the same universal Suffrage of the Church i. e. the unanimous Consent of the Apostles and of the First Christians and of those that immediately succeeded them several of which laid down their Lives to vindicate the Truth of these Writings This is the External Testimony given to the Holy Scriptures It is the general Perswasion and Attestation of the Antient Church that these are the Scriptures of Truth that they were penn'd by holy Prophets and Apostles immediately directed by the Spirit who therefore could not err It was usual heretofore among the Pagan Lawgivers to attribute their Laws to some Deity tho they were of their own Invention intending thereby to conciliate Reverence to them and to commend them to the People But here is no such Cheat put upon us God himself is really the Author of the Holy Scriptures these Sacred Laws come immediately from Him they are of Divine Inspiration There is no doubt to be made of the Divinity of the Scriptures and consequently there is assurance of the Infallibility of them CHAP. III. The Authority of the Bible manifested from the Testimonies of Enemies and Strangers especially of Pagans These confirm what the Old Testament saith concerning the Creation the Production of Adam and Eve their Fall with the several Circumstances of it Enoch's Translation the Longevity of the Patriarchs the Giants in those Times the Universal Flood the building of the Tower of Babel I Have propounded some of the chief Arguments which may induce us to believe the Truth and Certainty of the holy Writings of the Old and New Testament I will now choose out another for the sake chiefly of the Learned and Curious which I purpose to inlarge upon yea to make the Subject of my whole ensuing Discourse I consider then that we have in this Matter not only the Testimony of Friends but of Enemies and Strangers and it is a Maxim in the Civil Law and vouched by all Men of Reason that the Testimony of an Enemy is most considerable The Iewish and Christian Church as I have shewed already give their Testimony to the Scriptures but besides these Witnesses there are Others there is the Attestation of Foreigners and Adversaries These fully testify the Truth of what is delivered in the Holy Bible we have the Approbation of Heathen Writers to conâ—irm many of the things related in the Old Testament and both Professed Heathens and Iews for we must now look upon these latter as profess'd Enemies when we are to speak of the Christian Concern attest sundry things of the New Testament and vouch the Truth and Authority of them Here then I will distinctly proceed and first begin with the Old Testament and let you see in several Particulars that even the Pagan World gives Testimony to this Sacred Volume
for Prestegian or Protegian as some think but this is disputable Maldon in Essex by the Saxons called Malodune is a Corruption of Camalodunum the old Colony of the Romans here Godmanchester in Huntingdon shire is so written in stead of Gormonchester from one Gormon a Danish Prince that had this part of the Country alotted to him But Charter-House for Chartreuse the Covent heretofore of the Carthusians and Shingles the common word for St. Anthony's Fire because it incompasses the Body like a Girdle for Cingles and Good Morrow for Good Morning are not so great Depravations of the Words Refer this to Page 254. Line 25. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified any such thing as furtum we might perhaps think the English Felony came thence If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or stola signified Sedile we should be inclined to fetch Stool thâ—nce We should have derived Smoke from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it had signified any thing like fumus and so a Spade from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Spado Nay If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoted any thing like Placenta or laganum we then should have vouched even our English word of that sound to be derived from it FINIS BOOKS Sold by Richard Wilkin at the King's-Head in St. Paul's Church-Yard THE Glorious Epiphany with the Devout Christian's Love to it The Second Edition Octavo Search the Scriptures A Treatise shewing that all Christians ought to Read the Holy Books With Directions to them therein Twelves A Discourse concerning Prayer especially of frequenting the Daily Publick Prayers Twelves All Three by the Reverend Dr. Patrick now Lord Bishop of Ely The Old Religion demonstrated in the Principles and described in the Life and Practice thereof By I. Goodman D. D. The Second Edition Twelves Imprimatur April 6. 1694. CAROLUS ALSTON R. P. D. Hen. Episc. Lond. à sacris A DISCOURSE Concerning the Authority Stile and Perfection OF THE BOOKS OF THE Old and New Testament Vol. II. Wherein the Author 's former Underta king is further prosecuted viz. an Enquiry into several Remarkable Texts which contain some Difficulty in them with a Probable Resolution of them By IOHN EDWARDS B. D. sometime Fellow of St. Iohn's College in Cambridge LONDON Printed by I. D. for Ionathan Robinson at the Golden Lion and Iohn Wyat at the Rose in St. Paul's Church-yard MDCXCIV Imprimatur Cantab. Oct. 19. 1693. Geo. Oxenden LL. D. Procan Jo. Beaumont S. T. D. Regius Theologiae Professor Nath. Coga S. T. D. Aul. Pembr Custos Jo. Covell S. T. D. Coll. Christi Praefect TO THE Right Reverend Father in God SIMON Lord Bishop of ELY My LORD I Once more presume to prefix your Lordship's Name which is so Great and Celebrated to my Obscure Papers thereby to create them some Credit and to derive a Repute upon my self Your Matchless Pen hath purchas'd You a lasting Renown and Your Exemplarly Life and Practice have added a farther Glory to You. So that all the understanding World counts You worthy of douâ—le Honour If You had lived in the Primitive times You would have been one of the most Eminent Fathers of the Church in those Days as You have the Honour to be now in these And Your Strict Life would have entituled You a Saint You do all the Parts of an Excellent Man and a Christian Bishop You perform Great and Worthy things Your self and You countenance even the lower and meaner Attempts of others In a word all that are intelligent proclaim You the Chief Glory of our English Prelacy My Lord I do not apprehend that this can offend You for He that is eminently Vertuous and Learned provokes the World to speak his Worth and they would be infinitely blameable if they robb'd him of his due Praise Therefore I must confess I do not see the Reasonableness of those Writerâ— that tell their Patrons they will not praise them lest they should offend their Modesty I would not dedicate my Labours as mean as they are to a Person of a mean Figure in the Learned World or in the Accounts of the Religious For the Design of the Dedication is to let the World know that such a Person is really Praise-worthy and tâ—at even to a Wonder that he is one that ought to be extremely honoured and venerated for his Transcendent Excellencies and that he is to be a Pattern to the rest of Mankind And yet my Lord You see I do not enter on the Task of Enlarging on Your Lordship's Praises the Reason is not because it is unlawful or unfit but because it is too Great for me Not to give Your Lordship any farther Trouble if I have offended by this repeated Presumption I have this to plead in my Excuse that Your Merits as well as my Own Inclinations have made me Criminal And seeing my Fault bears the Name of Duty I despair not but that it will meet with a Pardon and that Your Lordship will aceept of this poor Oblation from My Lord Your Lordship 's most Devoted Son and Servant J. EDWARDS THE PREFACE WHen I had by my long Forbearance satisfied the World that I was not fond of shewing my self in Publick and offering any Discourses in Print at leâ—st with open Face I at last prevail'd with my sâ—lf to venture visibly to the Press And truly I think I may appear now with the more Confidence because I have a great while deliberated on what I have done in this Nature Though I was very shy at first yet now being enter'd into thiâ— employment I believe I shall make a Practice of it till it may be I shall be thought by some to run into another Extream But I shall not consult or attend to the Opinion of a few prejudiced or envious Folks but go on with my Work which I design'd And if it be said that some of the Texts and Other Subjects which I discourse upon have been often treated of by others my Answer is that I â—m glad they have for then it will appear what I have done then the Reader will see I hope that I am no Filching Plâ—giary no Apish Imitator no Rash and Credâ—lous Swearer unto other Mens Opinions that when I handle the same Matter which others have before me I present the World with something beside Different Phrase and New Method that by offering a fresh Critical Gloss upon several Dubious and Difficult Passages in the Old and New Testament I have cleared up the Sâ—â—se of them and in short that I hâ—ve made some Remarkable Observations on the Best Book in the World If I have not perform'd this which the Iudicious only can be Iudges of I â—m sure I have endeâ—vour'd it and have all along made it my grand Design and Business to â—elp my Readers to understand the Bible aright which certainly is of the highest Concern next to the Religioâ—s Practice of it In order to the pursuit of this I had sufficient Warrant to break out of my Retirement to
Kingdom though from very small Beginnings compares them to a Grain of Mustard-seed and by a Lessening Hyperbole calls this the Least of all Seeds though in exact speaking it be not so But if this way of interpreting Christ's Words which I now offer be not approved of then you may expound them thus that this Seed is oâ—e of the least of all Seeds or you may understand them spoken Respectively that is it is the Least of all such Seeds as extend to large Productions no Seed so little sendeth forth Branches so wide or bringeth forth its Fruit after that plentiful manner Thus you may understand the Words but in my Judgment the resolving them into an Hyperbole is the best way though it be not made use â—f by Expositors And how indeed could it when they took the Seed of Mustard to be Absolutely the least of all Grains whatsoever That of our Saviour in Luke 19. 44. They shall not leave in thee one Stone upon another which is spoken of the Last and Final Devastation of Ierusalem is generally supposed to be an Hyperbolical Expression and consequently not true in Strictness of Speech for can we think say some that the Roman Armies had nothing else to do but to pick out all the Stones in the Foundations and throw them away Those who talk thus do not remember what was done at several times towards the compleat and total Destruction of that Place This Passage of our Blessed Lord seems to refer particularly and signally to the digging up the Foundations of the City and Temple and the very ploughing up the Ground by Titus's Command which the Jews themselves do not deny and also to that Prodigious Earthquake in Iulian's time whereby the remaining Parts of the Foundations were wholly broken up and scattered abroad Here was an Exact fulfilling of Christ's Prediction without any Hyperbole As for that Close of St. Iohn's Gospel Even the Woâ—ld it self could not contain the Books that should be written chap. 21 25. Eusâ—bius and St. Aâ—gustin of old and others more lately understand it thus The World that is the Men of the World could not contain that is conceive comprehend and digest the Books that should be written concerning our Saviour's Deeds Their Understandings are weak and must needs have been oppressed with so many Books on that Subject So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used is to be taken in Matth. 19. 11. All Men cannot receive or contain this Saying and in this Sense it is used by Philo who speaking of the Knowledge of the Nature of God and how unsearchable it is saith that neither Heaven nor Earth are able to contain i. e. to comprehend it But a modern Critick thinks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signiâ—ies to entertain and approve of and accordingly his Gloss on the Words is this The whole World would scorn reject and slight all the Books which should be writ of Christ it having despised these that are already writ The World hath other Employment it would not read and peruse such Writings This seems to be the meaning of the Verb in 2 Cor. 7. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive entertain approve of us And Dionys. Halicarn uses the word thus saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the City admits not of i. e. scorns good Men. But though this and the other be the meaning of the Word sometimes yet it is very Rare and Unusual besides that it is Improper and Metaphorical and in such a case it is more reasonable to choose and imbrace that Sense of the Word which is common and usual as also genuine and proper and then the meaning is that the World as capacious and wide as it is is not able to hold oâ— contain all the Books that might have been written concerning Christ and his Works But this cannot be the Sâ—nsâ— here you will say because then our Saviour'â— Words would not be true for the World is able is wide enough to contain to hold those Books and many more besides I answer I grant this to be true in the strict way of speaking but the Evangelist St. Iohn had a mind to conclude his Book with some Great Word concerning his Dear Master and Saviour and therefore expresseth himself thus in a High and Hyperbolical manner The World it self could not contain the Books that should be written of him As if he had said Though I and otherâ— have recorded the Sayings and Doings of the Blessed Jesus yet this is nothing in comparison of what might be said on this vast Subject Theâ—e is unspeakably much more reâ—naining than hath been told you What he said and did was so Great and so Admirable that Innumerable Volumes might be filled with enlarging on that copious Matter I may say to you the Whole World as wide and ample as it is is not able to contain those Immense Treatises those Infinite Discourses which might be written in relating all the Passages that concern'd our Blessed Lord and in commendation of them Observâ— it the Evangelist saith the World it self i. e. this Material Local World therefore it cann't be understood of the Men of the world as those of the former Opinions fancied Besides it is observable that he speaks not Absolutely here but in a Qualified Manner I suppose I think I conceive the World it self cannot contain c. which plainly shews that the Words cannot be meant in the former Senses For what Sense can you make of this I suppose I think that all the Men in the World cannot comprehend the Books which should be written or I suppose all the Men in the World cannot entertain and approve of them Whether he supposed it or not it would be so and this is a thing not to be supposed but really believed and directly asserted if it be true But if you admit of the plain Sense of the Words which I have propounded then his supposing may be very pertinent and consisâ—ent here for it is but a kind of a Supposition not an Exact and Strict Truth which he here uttereth it is a Lofty Strain or Hyperbole which he shuts up his Gospel with I think in a manner â—aith he that the Whole World it self cannot contain the Books that might be composed and written on this Glorious Theme which is so Various so Voluminous Thus you see the Words must be understood in this way for the others are not reconcilable to good Sense And indeed this manner of Stile is but parallel with other Passages in Scripture as Gen. 13. 6. The Land was not able â—o bear them viz. Lot and Abraham and their Flocks which expresses how exceeding Numerous they were So some understand Luke 2. 1. There went out a Decree that all the World should be taxed which sets forth the Largeness and Vast Extent of the Emperor's Dominions not that all the World strictly speaking was to be taxâ—d for 't was not all in his Power It was said of our
vouched by Writers of very good account and whose joint Authority in this Case we have no reason to suspect As for some Particular Circustances which relate to this Matter as the Place where they met their Mavellous Consent in the Work and the Time they dispatched it in these may be doubted of though for my part I see no solid ground of denying them altogether The whole Translation was finish'd in 72 Days saith Aristaeas or Aristaeus for his Name is written both Ways one that was a great Favourite of King Ptolomee and writ the History of this Greek Translation of the Jewish Elders But this Author is thought to be spurious by Vossius and by some other Learned Men before him As to the Place Philo the Jew Iustin Martyr and others tell us it was the Great Tower in the Isle of Pharos which was set up to direct the Mariners in the dangerous Seas about Alexandria Upon which a Great Critick turns Devout and exerts his Fancy very piously observing this to be a proper Place for such a Work the Bible being truly a Light to lighten the Gentile World a Light hung out to guide all doubting and troubled Souls in the Storms and Tempests they meet with And there were Distinct Places if you will credit some Jewish and Christian Writers wherein these Interpreters separately performed the task which they were set about They did the Work each of them in diverse Rooms say the Talmud and the Rabbins They were put into 70 distinct Cells when they translated the Bible saith Iustin Martyr in his Apology to the Roman Emperor And moreover he adds that he was at Pharos and saw what was left of those Cells And with him agree Irenaeus Clemens of Alexandria Epiphanius Cyril of Ierusalem and Augustine And further though an Arabick Commentator on the Pentateuch whom Mr. Gregory cites reports that the 70 Seniors disagreed in their Translation the first time and so were set to it again yet these Fathers take notice of no such thing but tell us that though these Translators were separated into distinct Places by themselves yet they all agreed in the same very Words and Syllables Which they borrowed it is likely from Philo who had expresly said they all exactly agreed on the same Names and Words to interpret the Chaldee by for he calls it the Chaldee instead of the Hebrew as if some Person stood by them and invisibly dictated to them although the Chaldee might be translated diverse ways the Greek Tongue being so copious And he further adds that there was a Feast yearly in the Pharos whither the Iews went to solemnize it and to see the Place where this Version was made But how can this be reconciled with the Fast appointed to be kept by the Iews on the 8th Day of Thâ—bet or December because the Law of Moses was translated into the Greek Tongue by the Jews of Alexandria in Ptolomee's Time at which time they say there was Darkness three Days together over the whole World That therefore which Philo saith seems rather to be said on purpose to inhanse the Credit of this Translation for which reason we may justly question the Truth of it Iosephus who purposely treats of the turning the Law into Greek by King Ptolomee's Order saith nothing of the Different Cells nor doth he represent the Interpreters as Inspired Persons And St. Ierom who was a Searching Man was the first of the Fathers that opposed and contradicted this Story declaring that he could not believe any thing concerning these Distinct Rooms and Apartments and the Miraculous Agreement of the Interpreters in these separated Cells giving this Reason for it because neither Aristaeas nor Iosephus speak a Word of them But some are not satisfied with this but roundly tell us that Ierom had made a New Translation of the Bible out of the Hebrew himself wherein he very much differ'd from the LXX and so he was obliged to disparage the Cells and the Translators to make way for his own Translation This is the uncharitable Censure which One gives of this Great Father And as for Aristâ—as he comes off thus with him it is no wonder that he saith nothing of the Cells for this Aristaeas who is quoted by St. Ierom is not the genuine Author but a spurious one for the Fathers quote many things out of him which are not to be found in this Book But Another tells us another Story viz. that the Hellenist Jews who read the Translation of the â—0 in their Synagogues were the Inventers of this History of the Translators and put it out in one Aristâ—us's Name And the same Person moreover presents us with this New Conceit that it was call'd the Translation of the Seventy not from Seventy Translators who were the Authors of it but from the Seventy Iudges i. e. the Sanhedrim at Ierusalem who authorized and approved of it Then as for Iosephus we are put off thus by Mr. Gregory viz. that he is wont to comply with his Readers and useth not to put Great and Wonderful things on their Belief if he can help it as appears in his Relation of the Israelites passing the Red Sea and Nebuchadnezzar's going to Grass c. so here he omits the Seventy Seniours their Consenting in that wonderful Manner in the Translating the Hebrew Bible because it would have been incredible to the Gentiles that Persons separated and shut up from one another should agree so exactly To this effect you 'l â—ind that Notable Critick speaking But it will appear to be a very Sorry Evasion as those of the other Persons before mention'd are if any Man look narrowly into it for upon the same ground that he gives here that Iewish Historian might have omitted most of the things he relates because they are very Great and Wonderful and far exceed the Belief of a Pagan We are not then to attend to such poor Suggestions as these and to swallow all that hath been related by Writers concerning the Seventy Interpreters Neither is there reason to disbelieve all they have said but in this as in most Historical Relations we ought to credit what is most Probable and to reject the rest We need not with Epiphanius and Augustine hold that the Seventy Interpreters were divinely inspired and that their Translation of the Bible was done in a Miraculous Manner and that it is of Divine Authority which we may â—ind some Writers aiming at but on the other hand there is no ground to affirm that all which Aristaeas and Aristobulus say concerning the Seventy's Version is Fable and Fiction as the Parisian Professor of Divinity pronounceth but very rashly in my Judgment We have no reason to deny the Chief and General things which are related concerning the Seventy Seniours who were employed in turning the Old Testament into Greek we have no reason to question their Skill and Ability as to the Main to perform that