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these bear accidents unshocked, or talk with threatening death, and not turn pale?
Men may live fools, but fools they cannot die. YOUNG. Nothing can hurt us but ourselves, Prov. xviii. 14. 2 Cor. iv. 16. Rom. viii. 28. see Bryant on the miracles in Egypt, and in the wilderness. The glorious presence of God was shewn in the Shechinah, to the patriarchs, as Adam, Abraham, &c.; Cain went out of the sight of it, and Jonah fled from it; it appeared at Sinai, and in the pillar which led Israel through the wilderness, and resided in the most holy place in the tabernacle and temple, till the destruction of Jerusalem; during the second temple, there were the Bath-Kols, or voices from the clouds, as at the baptism and transfiguration of Christ; but the Gospel being so full and clear a revelation of the will and perfections of God and the way of salvation, confirmed by such miracles of Christ and his apostles, to both Jews and Gentiles, as supersede the necessity of visible judgments and the Shechinah, tho' there are occasionally such providential means; John xi. 39. and Matth. xxvii. 52, 53. certify the resurrection by previous facts; Mark ix. does so, by Moses and Elias appearing from heaven; tho' Elias, like those who will be alive at the last day, died not, but had his body changed, 1 Cor. xv. 51, 52.; yet Moses had been near 1500 years dead, and his body dissolved into dust, as perhaps some of those who arose at Christ's resurrection had been, for their former acquaintances could have recognised them after being twenty years absent. Every soul receives its particular recompence when it departs from the body, like Dives and Lazarus. All mankind will receive their everlasting recompence in both soul and body at the resurrection and the last judgment, when the righteous will see the wicked punished for all the evil they did to them, and all will then know one another, like Dives and Lazarus, and what manner of persons they have been, Luke xiii. 28. xvi. 23.
The author cannot always give his authors, as during his course of reading, before he thought of publishing, he copied things without writing the names of some, or the places in others, both in prose and verse.
The author also proposes to publish a collection of choice pieces from Hebrew and Rabbinic authors in Literal History; 2. Figurative; 3. Physics; 4. Ethics; 5. Oratory; 6. Poetry; with a short and plain Hebrew Grammar prefixed; and an alphabetical Analysis annexed, containing all the words in Latin, French, and English, in which are also the principles of the Grammar. The great impediment to learning the Hebrew is the want of a collection. He has also published the only genuine grammar of the English language, a specimen of simplicity and purity of style, which cannot be done in this work. There are various books in pure Hebrew, besides the Bible and Goronides Antiquities from the creation to the twelfth century. The He,
brew language should be first learned both in reading and writing, as both the language and the alphabet are the most simple and easy, as well as the most ancient, picturesque, scientific and sublime; it unfolds the seeds of the valuable sciences, and the first principles of all things; being the key to antiquities, the phraseology of the Old and New Testaments, and the pagan theology and mythology. All other oratory and poetry compared with the Eastern, are but like a grovelling shrub beside the lofty cedar, see on Gen. ii. 6, 21. and Bishop Louth's Hebrew Poetry, and Parkhurst's Hebrew and English Dictionary, it is the most entertaining and instructing book, even tho' one know not the Hebrew letters, which are easily learned by it. Bishop Newcome remarks, that beside the many names of Deity, angels, men, lions, idols, &c. all having different senses, it has, in Psalm cxix. many for law, variously expressed, thro' the whole psalm.
N. B.-Read not the scripture quotations with the text, but seek them out at leisure.
See on Dan. xii. the progressive plan of this work, which regders it copy-right till the millennium; but editions can be procured in any place, by application to the proprietors, and conductors of the Author's plan.
J. M. RAY.
Preface, for Lev. xxii. 24. read Exodus xxxiii. page 12.
viii. 4. for twenty-seven, read seventeenth.
xii. &c. for A. M. read A. C. in the chronology.
Exod. vi. 8. for spake, read sware-insert verse 10, 11.-verse 25. read Eleazar's
vii. 22. for Egyptians, read magicians.
To 1 Kings xxviii. annex, speakers from the breast or bowels, make their voice sound feeble out of any animal, or peeping out of the ground. or any thing else, as necromancers, pretending to recall the ghost or spirit, or raise the dead, (whom they could see by the second-sight), though Saul beard only the voice speaking, fallen down with fear, being almost distracted, see verse 5.
3 Kings ii. 9. insert not, before bring.
viii. 65. read seven days of (dedication) and seven (of tabernacles).
4 Kings xii. 11. insert, masons and hewers of stone.
xvi. 6. for Edomites, read Syrians.
Job v. i. for angels, read saints.
xii. 16. insert, with him is wisdom and strength.
Psalm cvii. 1. insert he is good.
Prov. xxxi. 26. insert and in her, &c.
Song v. 5. after heart, add being opened."
Dan. xii. 11. for 756, read 576.-verse 12. for 756, read 759.
THE FIRST BOOK OF MOSES,
HISTORY OF THE CREATION.
Ar the beginning God created these heavens and
this earth. 2. The earth was then unformed, and unstable, (being mixed with the waters and not consolidated), and darkness was upon the face of the deep (muddy fluid, or mixt mass of water and earth); and the Spirit of God moved (with a formative lifegiving and prolific influence) upon the face of the waters (of the great deep, to separate the earthy parts from them, and produce their inhabitants, the fishes, water fowls and amphibious creatures.) 3. Then God said, let there be light, and there was light. 4. He saw that the light was good; and he separated it from the darkness (by the horizon.) 5. The light he called DAY, and the darkness NIGHT. So the evening and the morning became the first day.
6. Then God said, let there be an expanse in the midst of the waters, to divide the waters under it from those above it (in the air.) 7. And it was so; for God made the expanse which separated the waters below it (on the earth) from those above it; 8. And he called it HEAVEN. Now the evening and the morning became the second day.
9. Then God said, let the waters under heaven
be collected into one place, that the dry matter may appear; and it was so. 10. The dry matter he called EARTH; but the collections of the waters he cal led SEAS. This he saw to be good.
11. Then God said, let the earth produce grass, the herb bearing seed, and the fruit-tree yielding fruit, having secd in itself, of its own kind; and it 12. For the earth was green with grass, with seed bearing herbs, according to their kinds, and with fruit bearing trees, having seed in themselves, according to their kinds. God saw this also to be good. 13. Then the evening and the morning became the third day.
14, 15. Then God said, let there be luminaries in the expanse of the heavens to illuminate the earth, and to distinguish the day from the night; they will also be the signals of times, seasons, and years, and will give light to the earth; and it was so. 16. For God made two great luminaries, the greater to regulate the day, and the lesser, with the stars, to regulate the night. 17. And he placed them in the expanse of the heavens, 18. To distinguish the light from the darkness. God saw this likewise to be good. 19. Then the evening and the morning became the fourth day.
20. Then God said, let the waters swarm plentifully with living creatures, (viz. the fishes), and the fowls that mayfly in the open expanse of heaven; and it was so. 21. For God created the great sea monsters, and all the creeping things, according to their kinds, wherewith the waters swarmed, and every flying creature according to its kind: this he likewise saw to be good. 22. God also endowed them with the power of procreation to propagate their kind plentifully, to replenish their elements, water, earth, and air. 23. Now the evening and the morning became the fifth day.
24. Then God said, let the earth produce animals, tame beasts, creeping things, and wild beasts,
according to their kinds; and it was so. God made the cattle, the wild beasts, and the creeping things, according to their kinds: this also he saw to be good.
26. ¶ Then God said, we will make mankind to represent and resemble us, (in moral purity), and having dominion over the fishes of the sea, and the fowls of the air, and cattle, (and all the wild beasts), and every reptile of the earth, even over all the earth. 27. So God created mankind in his own image, (in holiness) to resemble himself in goodness. He created one man and his wife; 28. And blessed them, saying, Be fruitful and multiply, and replenish the earth, and subdue it; and have dominion over the fishes, and flying creatures (and the cattle and the wild beasts), and the reptiles of the earth.
29. Then God said, behold I give every herb bearing seed, and every fruit tree, to yield fruit, for you. 30. And for every beast, and for all creeping things, and for every flying creature. For every living thing is every kind of vegetable given for meat. It was thus. 31. When God reviewed every thing he made, and saw it to be very God, then the evening and the morning became the sixth day.
THUS the heavens and the earth were finished, with all their hosts (of stars, meteors, fowls, fishes, animals, plants, &c.) 2. Now God, having ended all his works, (ceasing to create any more kinds, but only individuals of the same kind), he rested on the seventh day: 3. And also blessed and sanctified it (setting it apart for sacred exercises); having therein set an example of resting or ceasing from all his works which he created and made.
4. This is the origin of the heavens and the earth. The Eternal God created and made them: 5. And every plant, and every herb of the field, before they grew in the earth, (for there was no rain); and