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
was the Son of GOD And some French Editions do speak so in the text it self But we ought to know that Adam neither in this nor any other place of the Scripture was ever called Son of GOD much less the Son of GOD That Name doth onely appertain to the second Adam So the last French translation doth not say that Adam was the Son of GOD but that he was created by GOD In the Originall the word Son iâ— found but once and it is onely spokeâ— of Jesus Christ Observe hovv Sainâ—Luke speaks it That Jesus was the Son as it was esteemed of Joseph of Heli of Matthat c. of Zorababel c. of David c. of Abraham c. of Enos of Seth of Adam of GOD The sense is that according to the opinion of men Jesus was the Son of Joseph and that in effect he is of Heli of Matthat c. of David of Abraham c. of Seth of Adam of God And thus as many learned men have a long time observed it it â—s Jesus Christ and not Adam who is called the Son of God These words so often repeated who was the Son who was the Son which are added to every one of the persons who are named in this Genealogy in ascending from Heli to Adam These words I say which are not in the Originall have caused divers to believe that Adam is called the Son of GOD But in all the Catalogue this word the Son ought to be referred to Jesus Christ alone which vvithout the addition of these words vvould be more easy to be understood As there is no need of that which in the French Bible is inserted touching Adam to wit that he was created Of the twelfth Stone which was on the Brest of the High Priest which the French Bible doth call a Beryll and the English a Jasper Exod. 28. 20. WE know that the Hebrew Nomenclation of precious Stones as of many other things is at this day very obscure and the interpretations are very different Nevertheless I will speak one word on this place Two Reasons do induce me to believe that it was rather a Jasper that any other Stone First Because it is the very same word in the Originalâ— text for the Hebrew vvord of thaâ— Stone which is twelfth and the laâ—â— upon the Pectorall is a Jasper which vvord hath been retained in the Greeâ— tongue the most antient of thosâ— sincâ— Babel and hath passed into the Latin tongue and divers other vulgar languages signifying alwaies that which we do call a Jâ—sper To this the Translation of Jâ—â—ius doth accord who puâ—teth the Jasper the last of all in the like manner as doth the English Bible Moreover This Interpretation is more apparent by a light which results from that place Revel. 21. 19. The Heavenly Jerusalem hath also twelve precious stones on which it is founded and who do reflect upon those of the Pectorall but they are not ranked in the same order for in that Jerusalem the Jasper is the first stone which is the last in the Pectorall and this is not without a mystery that the same stone which is the last in the old Testament is the first in the new as joyning the two Testaments together and making the end of the one to be the beginning of the other so admirable a Concurrence ought not to be taken away from a passage where it is accompanied with other apparences Of certain Books written on the Revelation and beleived to be propheticall THe Interpretations of Napeir on this last Book of the Bible have been a long time admired but they have now lost their reputation for the term which they gave to divers events that are yet to come is already expired These mistakes ought to serve to disabuse the vulgar who oftentimes imagine that the conceptions of Expositors are infallible predictions So divers men do to this day extoll Brightman who hath also commented upon the Revelations as if that man had the Spirit of Prophecy Nevertheless if we shall observe the applications which he maketh especially at the beginning we shall find that he stragleth very much if we will not take fancies for Oracles Of a prejudication common to a great sort of them who do read or inteâ—pret the prophecies especially the Revelation IT is ordinary to imagine that the Prophecies speak not but of our selves onely or of our Countrey If there be any prediction not yet accomplished it seems to us that that star is directly over our heads and the influence of it onely for our Climat although it may be it concerns us not at all Such a Prophecy it may be is not to be accomplished but in Asia or America and yet we expect to see it fulfilled in our Northern Climate From hence oftentimes it comes to pass that our Interpretations hit not aright I do confess that a great part of the Revelations doth concern our Western Countries but all the prophecies of that Book ought not to be restrained or applyed to this little corner of the World As if the Holy Ghost had thought on none but on us onely Or As if God had no others that are elected in other Countries of the world Of some Interpreters who censure Saint Paul for wishing to be accursed or separated from Christ for the love to his Brethren the Israelites THe learned Marlorat in his common places and the Divines who have folowed and enlarged them writing on the word peccatum and marking forth those sins into which divers holy personages were fallen they do in that number comprehend thiâ— wish of Saint Paul and without haesitation do pronounce that in that he was not without blemish But first of all It is very dangerouâ— to condemn every action or every word which is above the common Rule for it may be authorized yea and imposed by him who is above the Law as was the Will which Abraham had to sacrifice his own Son Such Acts which otherwise would be irregular are heroicall and transcendent Secondly If we would fathom the depth hereof we would say as it is most true that the Glory of GOD ought to be more precious to us than our own salvation And from hence proceeded this wish of Saint Paul Thirdly The words which immediatly go before do sufficiently demonstrate that the Apostle spake this by the Spirit of GOD which could not erre I speak the truth in Christ I lye not my conscience bearing me witness with the Spirit That I have great sorrovv c. For I would be accursed c. Shall we say that calling the Holy Ghost for witness he immediatly afterwards did pronounce those words which are contrary to the motions and the Rules of the Holy Ghost Fourthly If in this wish Saint Paul speaks like a man that was besides himself If his words are to be reproved Is not this to derogate from the whole Epistle and to render it suspected as if it proceeded onely from man and not from the Spirit of
SHIBBOLETH OR Observations of severall Errors in the last Translations of the English French Bibles Together With many other received Opinions in the Protestant Churches which being weighed in the ballance are found too light Written by John Despagne Minister of the French CHURCH And translated into English By Robert Codrington Mr of Arts London Printed in the yeare 1656 THE PREFACE REader I am one of the least but of those who are peaceable and faithfull in Israel And amongst those I am not the first who have undertaken to lay open those defects to which the most learned are subject Where is that Moses who still doth not stammer although God himself hath talked to him It is true the Defects which I have here noted are not so fatall in their consequences as that of Shibboleth was unto the Ephraimites Howsoever we should indeavour to correct our selves unto the truth and to speak as uprightly and as properly as we can Amongst a multitude of passages and places which deserve a review I have onely taken a small number and have ranked them by no other order but by that onely of my memory and according to that measure which it hath presented them unto me A work more compleat and exact doth pertain to the great Masters of knowledge unto whom I do commend the care thereof Nevertheless If time or rest or life if sight or light and which is more if the light of GOD doth not fail me I hope I shall not be altogether unprofitable Divers Treatises heretofore published by this Author POpular Errors in Generall points which concern the knowlege of Religion referred to their causes and comprehended in severall observations The use of the Lords Prayer maintained against the Objections of the Innovators of these times New Observations on the Creed New Observations on the Decalogue The eating of the Body of Christ considered in its principles SERMONS An Abridgement of the Sermon Preached on the 12. of Sept. 1648. Vpon the Treaty which was then to begin betwixt the late King and the Parliament A Funerall Sermon of the Author upon the Death of his wife A Funerall Sermon on the Death of Philip Earl of Penbrokâ— An Advertisement on the Breaking and distributing of the Bread in the Sacrament of the Supper omitted in many Orthodox Churches An Abridgement of two Sermons which preceded the Ordination of a Pastor in the French Church at Canterbury Considerations on the Eclips of the Sun March 29. the yeer 1652. The Charity of the Parliament of England to the French Church gathered in the Chapell at Somerset House The greatest part of the works above mentioned have been already translated into English by divers learned men SHIBBOLETH OR The Reformation of several places in the Translations of the French and of the English Bible Of a generall Fault in the English Translation at the beginning of the Lords Prayer and a great number of other places in the New Testament INstead of saying Our Father which art in the Heavens the English do express it Our Father which art in Heaven There are â—ew who can be perswaded but they express this Prayer in the same terms as our Saviour did dictate it Nevertheless the mistake is very visible If it proceeded onely from custom and vulgar use I should not here make mention of it But it is authorized by the publick Translation reviewed and oftentimes re-imprinted For all the Translations of Math. 6. and Luke the 11. do with one voyce pronounce Who art in Heaven I shall not here study at all to give an Answer to those who immediatly will reply Is it not all one If we say that GOD is in Heaven or in the Heavens A man experienced in the Scriptures will never speak it The difference is very great betwixt Heaven in the Singular and Heavens in the Plural Number And although in some matters the Singular be indifferently pronounced as the Plurall as in Math. 16. and 19. and Math. 18. and 18. yet this difference is not universall On the contrary It is of great importance to discern when the Scripture speaks of the Heavens and when it speaks of Heaven Of which I will not treat at this present It shall suffice to speak that the word Heavens in the Plurall doth far more express the extent of the power of GOD whom in that Prayer we do implore And also that Terme doth imply that he hath all the Heavens at his service to assist us Not onely the Angels who are in the highest Heaven but the Sun and the Stars also which are in another Heaven and besides them the Rain and the Air which is also called Heaven In the same Prayer The Heaven in which the Angels do perform the Will of God is distinguished by the Singular number from the Heavens in the Plurall which our Father doth fill with his presence and â—is power But why should I alleage Reasons to maintain a truth which cannot be deâ—yed He that is no extraordinary Grecian may understand well enough that are the terms in the Originall to which the Translation ought to answer Is it Our Father which art in Heaven No It is Who art in the Heavens Wherefore then do we not speak it so Wherefore do we not translate the word as they are in the Original Text Is it because the Ianguage of this Island doth want a word to express the Heavens in the Plurall The contrary is sufficiently known as by experience it is evident Is it because the changing of one word to which the people have a long time been accustomed would appear either strange or difficult We ought to regard more the truth of God then the custom of men And it will not be so uneasy in a new Translation to change a supposition in the singular number into a truth in the Plurall Nevertheless it is here requisite that I meet with and prevent a subterfuge which may be used For it may be objected The Evangelists themselves repeating the passages of the old Testament in which the Heavens are named in the Plurall have translated in Heaven in the singular number As may appear in the 7th of the Acts and the 46. verse in comparing it with the 66. of Esay 1. To which I answer That we are not Evangelists of such a rank as they were and that our Translations proceed not as theirs did from the Dictates of the infallible Spirit And when we render the new Testament into any other language we ought to express the very terms of the Evangelists and the Apostles And likewise when we translate the old Testament we should represent the very terms thereof It is remarkeable that in all the New Testament the Son of God did never say Your Father which is in Heaven or My Father which is in Heaven But alwaies which is in the Heavens In the Heavens in the Plurall The Evangelists do recite a great number of the passages in which he hath said Our Father or my
generall yet there will be many in particular and we shall observe new Religions that will result out of the mixture of Judaism with Christianism Who knows what monsters will proceed from thence All the precautions which other States do use to hinder that Judaism corrupts not Christians are found too feeble there where the torrent of an unbounded licence hath already in so many places over-topp'd and broken down the bounds which ought to restrain it I shall alwaies wish that we travail to convert the enemies of the Faith but without indangering those who are of the Houshold of it For this were to do evill that good may come thereby and GOD who knows both the time and the means he will imploy for the conversion of the Jews hath no need that we should do evill for the performance of such a good It were rather to be desired that those English vvho have such an affection to the Jews who blaspheme the name of Christ had as much charity towards some strangers vvho do here profess the name of Christ their own Country not vouchsafing them the liberty to exercise the Arts necessary for the sustenance of their own persons and families unless they will abjure the Orthodox Religion to become Idolaters Of the Presagers who boast they have a prophetick Spirits Of the follies and Blasphemies which they produce WE have sometimes seen in Holland one Doctor Stephens a Divine who published a Book of his own on one part of the Revelations That which is spoken of Christ this man did attribute to Frederick King of Bohemia who then lived He also foretold that the said Prince should take the Pope and the King of Spain Prisoners commence a Process against them and cause them to suffer under the stroak of the Executioner Time hath since confuted this Doctor who notwithstanding was discreet and modest in all other things About that time there was at Geneva a Boy of twelve years of age of honest Parentage who took upon him to discover marvailous things he discoursed pertinently and magnificently which caused an admiration of him in all that heard him Insomuch that some excellent Divines were at a stand about it doubting whether it were not an extraordinary inspiration of GOD But at last the Spirit which made the Boy to speak did discover himself for the Divill vvho served himself with the tongue of that poor creature did cause him to speak the most ridiculous things in the vvorld making mocks himself at the credulity of those whom he had abused It is commonly seen that a knowing and a vvise man is never so much admired as an ignorant fool who speaketh like a wise man for we imagine that he proceeds from God when oftentimes there do come causes from him vvhich are vvorse than folly it self And it is a great simplicity to give more regard to one good vvord proceeding from the mouth of a frantick man than to the knovvledge and wisdom of him who is alvvaies discreet and judicious As for those vvho counterfeit the Prophets the vvisdom of God hath alwaies left some mark on them to be known to be Impostors One dead Fly onely doth trouble and cause the vvhole perfume to stink Eccl. 10. One onely Impertinency vvhich is found in a prophecy doth discover the falshood of the Author How much more if there be blasphemies in it Hovv much more if they be unnumbred and in the swarm Aâ— this day a senseless fellovv hath dared to publish that there is none but himself alone who hath the Spirit oâ— Illumination and Instruction Thaâ— all Divines are in darkness Thaâ— many places which cannot be understood but of the Son of GOD onely do signify a King mortall which according to the saying of that man shall reign for ever throughout the vvorld That Jesus Christ hath not been in possession of this Kingdom untill the coming of this King who nevertheless dyed some few years since that this King is truly the third person and whosoever speaketh against him shall never be pardoned That in this King all the Scripture is accomplished That the Elect are no where but here in England and that they are confined onely to this Country That the Liturgy of England otherwise called the Book of Common Prayers is the rule of the Spirit of truth nay and the onely Rule That the Reformation of Luther of the Calvinists and Huguenots in France and Scotland and others are but onely rules of Rebellion like unto the Rods of the Sorcerers of Egypt That the Saviour who is spoken of Esay 19. 20. is not Jesus Christ but another I would not vouchsafe to make mention of such horrors were it not that there are men of understanding who do lend an ear to the predictions of such senceless people because they meet sometimes vvith some events which have followed them To speak no more their Blasphemies sufficiently do demonstrate what is the Spirit which doth dictate these prophecies unto them Of some false Miracles which have been held for true ones THere hath been in our time a flying report of a maid who hath lived many years vvithout eating or drinking It hath been beleeved for a truth and on this presumption all the world hath cryed out a miracle The Philosophers the Physitians the Divines have been exercised on the question It there could be any naturall cause for so long an abstinence But there was no need for it for it hath been verified and confessed that this pretended fast was but an Imposture and the greatest miracle to be seen was the credulity of the people It is recorded that at Cairo in Egypt there is seen every year on a certain day a spectacle worthy of admiration which is the Bodies of men which appear some half out of the earth others shewing their heads onely and some having nothing to be seen but their Arms or their Legs The Evening before their is no appearance of any such thing at all but the wonder doth discover it self on the Morning following and there are then to be seen pieces of Bodies which in this posture do shew themselves as if they had been forced out of the Earth They are all that day to be beheld but if you return the next morning there is nothing to be seen On the Day of this Prodigy for it is yearly on a prefixed Day they flock thither from all parts far and neet to behold the miracle which hath been a fruitfull Argument for many discourses For amongst the divers causes which are rendred of it there are some who report that heretofore in the self same place the Pagans devoured a great number of Christians who were there assembled to pray unto GOD And that every year since on the same Day in which the Massacre was committed these imperfect and dismembred Bodies do shew themselves out of the Earth as if still they would attest the truth for which they were murthered This was a brave miracle if it were a true one
largely handled by divers learned and judicious Men I will speak but one word by the way The affairs of State and all other humane affairs publick or particular are considered First Or in themselves within their circuit every one according to the rules of its Art Or Secondly within that Dependence which subjects them to the Law of GOD which is the Rule of Conscience In the first the Divine meddles not at all He is a stranger in that Element In navigation the Pilot is more to be beleived then Saint Paul if this Apostle had not some extraordinary revelation But the irregularities which we may here meet with to the prejudice of GOD are under the cognizances of the Divine It belongeth to him to prevent them by his Counsels yea and to reprove them if they are broke forth into action Indeed It belongs not to him to handle the weights and the measures in a shop but if they are notoriously false ought he to hold his peace under the pretence that he ought not to meddle with another mans trade The Balance The Beams and the weights are of the Jurisdiction of GOD Proverbs 16. In this Island we complain of divers Divines of the Court who wink at certain innovations introduced under the pretence of the reason of State and authorized by the Soveraign power which then was But because these novelties passed for matter of State it would be a wrong to have blamed the silence of the Divines when they should be taxed for omitting that which they owe to GOD to their charges to the Church and to the Statâ— iâ— self Of the Angell of Satan who buffeted Saint Paul 2 Cor. 12. 7. A now interpretation of that passage MAny as Beza doth think that Saint Paul in this place doth complain that Satan kindled in him some inordinate affections But this Exposition is contradicted by many forcible reasons which have been noted hereupon Others take these words at the foot of the Letter as if in effect some evill Spirit had given buffets to Saint Paul tormenting him in his Body as sometimes he had struck Job Lastly Some understand this of some wicked man who by the instigation of Satan persecuted Saint Paul And to speak the truth it is not necessary that this Name The Angel of Satan should alwaies signify a Spirit In the twelfth of the Revelation the Angels of the Dragon in the judgement of some knowing interpreters do signify those that serve the Dragon as his Ministers And so this Angell of Satan may be some man whom Satan imployed to torment the Apostle But this Exposition hath need of a prop to sustain it and this is it which hath obliged me to bring unto it this note that followeth The language of the new Testament is composed of an infiniteness of phrases which do reflect either on the matter of the old Testament or on divers other subjects Now the passages which contain such allusions ought to be interpreted by them otherwise we shall draw wide or if we â—it the mark it will be by accident I find then in the old Testament a History which is almost in all things the same with this which St. Paul speaks of himself in the 1. of Kings the 22. A Prophet saw GOD sitting in his Throne and all the Army of Heaven about him on the right hand and on the left He heard GOD proposing an affair And the Angels as in Councel diversly debating of it He heard a Commission which was given to Satan which he promised to put in execution by his Emissaries After so high a revelation and the hearing of words so sublime this Prophet is buffered by one of the Messengers of Satan by a false Propâ—et who did strike him on the cheek That History doth so much resemble â—his which Saint Paul reciteth of himself that the allusion is most appaâ—ent Now if the Analogy be entire he who buffeted Saint Paul was some false Apostle who did persecute him And so this quality of Angell oâ— messenger of Satan doth not pertain to all sorâ—s of persecutors but to those onely 〈…〉 them who carryed unto others the Doctrine of Satan Of a great number of places in the new Testament which mention the curing of those who were possessed with Spirits In which our Translations change the word which is in the Original Text THe Names of Satan Divel Demon are the Epithets of evil Spirits nevertheless they are not Synonitâ—aâ— and the Scripture doth 〈◊〉 indifferently express them but dotâ— make use of one of them rather the another as they are more condâ—â—cing to the occurrences or matteâ— which are treated The Name 〈◊〉 Divel and that of Demon are 〈◊〉 in the old Testament but are very frequent in the new the language whereof is Greek nevertheless these two words do pass the one for the other When the Holy Spirit doth speak of these evill Spirits which the Son of GOD did cast out of the Bodies of Men or Women It doth not say that it cast forth Divels but that he cast forth Demons that he commanded Demons that he gave power to cast forth Demone c. From which word comes that also of Demoniack Now since in this thing the Holy Spirit doth express the word of Demon and never the word of Divill our Tranflations ought to answer the Originall in the place where we read that he cast forth Divels c. It is true that this change is more tolerable in those tongues to which the word Demon is unknown as in particular to the English Tongue but since the word is become French It would in those places do better in the translation then the Name of Divel I will make no stop at all to give satisfaction to the Question of the Ignorants who will demand If it be not all one to read Divels instead of reading Demons In one word I shall tell them that we ought to read it according to the Originall And without doubt there were reasons which obliged the Evangelists to make use of one of these words and to abstain from the other when they spoke of those Spirits which tormented humane Bodies Many as the Saduces did believe that these Spirits were not substances but onely motions or Impulsions which come by nature Now the word Divel which onely signifies a Slanderer and can be spoken of a man also doth not so well denote a spirituall substance and different from humane kind The word Demon is more significant in this regard for it is the Name which the Pagans gave unto their Gods who in effect were evill Spirits So the Apostle 1 Cor. 10. 20. 21. saith not according to our Translation that the Gentiles sacrificed to Devils but that they sacrificed to Demons I forbear many other observations which might be made on this subject Of Bulls crowned with Garlands which are read in the French Bible Acts 14. 13. THe Originall text saith that the Priest of Jupiter had brought with him Bulls and