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of mine is, that all iny complaints are rather teazing than torturing"; and my lot, compared with that of many other people's, who deserve a better, seems rather favourable. Philofophy, and confidence in the mercy of my Creator, mutually affist me in bearing my share of phyfical ills, without murmuring.”
To these letters to the Bishop of Waterford are added some others to Thomas Prior, Efq; a gentleman of Ireland, of whom mention is made in the Memoirs. There are also added two or three Letters already published, that passed about the year 1730, between Lord Chesterfield and Dean Swift: Also two political Epistles to the Earl of Stair; but having extended this article to a considerable length, we shall take our leave of it, with observing that we are a little disappointed in not finding our noble author's poetical effufions contained in this voluminous miscellany. Perhaps the ingenious editor had as little taste * for poetry, as regard for poets, and therefore thought them unworthy notice,
the Apofles; together with a new Tranpution of St. Paul's first
(Continued from Page 192.) To our venerable author's tranflation and paraphrase, on St. Paul's first epistle to the Corinthians, is prefixed the following advertisement; written, we are told, about eight months before his decease.
" It may seem no Recommendation of the following Work, for the Author to inform his Readers, that it was drawn up above fifty Years ago, viz. in the Years 1720 and 1721, and that in the Year 1728 twelve Copies of it were printed for his own private Use; unless, at the same time, he could inform them that it has received fome Altera. tions, which, he hopes, are Improvements, as in the Advance of his Age his Judgement increased, and as he met in his Reading Things worthy of being observed for the purpose. The Alterations indeed were not many, nor very considerable: But such as the Work now is he offers it to the Publick, as what he hopes will make the true Mean. ing of the Apostle, in many Places of this Epistle, better underttood, than they have [it has been generally hitherto."
* It is, indeed, remarkable that in the few lines he has noticed in his memoirs, he has lo misquoted them as to deprive them of their greatest propriety and beauty. VOL. V. LI
It would be doing injustice to the translator not to own that his version though not altogether unexceptionable, is in many pl ces more accurate than any other we have met with. The critical reader will form a judgement, in fome degree, for himself from the following specimen; accompanied by the paraphrase and no es.
Ρ Α ART I.
S E C T. I. “ In this section St. Paul complains of the divisions among the Corinthians, against which he argues and exhorts several ways. This fection begins at ver. 10. of the itt chap. and lasts to the end of the 4th chap. biit in the latter part of the i7th ver. of chap. 1. St. Paul digresses upon his manner of preaching the Gospel, and says, that it was not done by human wisdom, but by the wisdom of heaven, and by the power of miracles wrought in confirmation of that wisdom: and this digression, which is one of the largest in this epiftle, reaches from the middle of the 17th ver. of the lit chap. to the end of the 2d chap.
Chap. I. ver. 10 -end of Chap. IV.
PARAPHRASE. 10 Now I beseech you, bre- 10 Now I beseech you, brethren, thren, by the name of our Lord by the name of our Lord Jesus Jesus Christ, that ye all speak the Christ, that ye have no difference same thing, and that there be no of opinions and party appellations (G) divisions among you; but that among you, and that there be no ye be perfectly joined together in divisions among you, but that ye the same mind and the same judge- be all united in one mind and in ment :
one judgement: 11 For I am told, 11 This I say, for those, who my brethren, by some of the house are of the family of Chloe, have of Chloe, that there are conteninformed me concerning you, my tions among you: 12 and I say brethren, that there are conten- contentions, because ye all name tions among you:
yourselves from different leaders; 12 And I speak this, because one crying, I am a follower of every one of you faith, I am of Paul; another, I am of Apollos; Paul, and I of Apollos, and I of and another, I am of Cephas or Cephas, (H) and I of Christ. Peter. What can ye mean by
N 0 T E S. (G) Divisions, oxiqualc] It does not appear, that the Corinthians feparated communion one from another; which is now a-days the sense of the word schisms, put here in the margin of our Bible: the word oxiouala in this verte is explained by what St. Paul adds, viz. that they did not all speak the same thing, and were of different minds and judgments; which may be, and yet conimunion not be broken : and the word cxioua fignifies still less in ch. xi. 18. see my note there.
(H) And I of Chrift] I suspect that these words were not in the original, and are not genuine. Methinks it is not reasonable to suppose, that any
Τ Ε X T.
PARAPHRASE. 13 Hath Christ been divided ? this? 13 Is Christ divided ? are was Paul crucified upon your ac- there any true followers of his, count? or were ye baptized into that preach contrary one to anothe name of Paul?
ther? or why must you be deno14 I thank God that I baptized minated from apostles only? for none of you, except Crispus and was it Paul who was crucified for Gaius:
you? or were you baptized into 15 (I) So that no one can say, the naine of Paul? no, whoever that ye were baptized into my of you were baptized, and whoname:
ever baptized you, ye were baptized into the name of Christ. 14 I ain extremely glad and thankful to God, that í baptized none of you, except Crispus and Gaius; 15 10 that no one can say, that ye were baptized into my name, I
rot so much as baptizing the ge
N O T E S. Corinthians had heard Christ preach, and therefore professed to follow him only: all which they learned concerning Christ, they learned from the Apostles and other teachers; and they therefore followed fome teacher or other, and called themselves Followers of that their Teacher. Besides, in the following verse it is said, is Chrift divided? which supposes Christ the common subject, that all the several teachers went upon, and instructed the Corinthians in : it would not therefore have been proper to say (is Cbrift divided?) if Christ had been one particular, from which a party among them pretended to take their name and doctrine. Again, in ch. ii. 22. Sr. Paul, alluding to these words, has there only, Whether Paul, or Apollos, or Cepbas, &c. without mentioning Christ, unless in the next verle, as the coinnon leffon, which all the teachers whatsoever , rofessed to instruct them in. Lastly, to strengthen this fufpicion of mine, it may
proper to produce a passage of Clement in his first epistle to the Corinth. ch. xlvii. which in Archbishop Wake's translation runs thus, Take the Epifle of the blessed Paul into your hands : what was it tbat be wrote to you in the very beginning of his instructions to you? Verily be did by the Spirit admonish you concerning himself, and Cephas, and Apollos, forasmucb as even tben ye bad begun to fall into parties and factions. These words seem to refer to this place of St. Paul, and take no manner of notice of any, who called themselves (feparately from the rett) followers of Christ.
(1) so that no one of you can say, 'Ivars Tis 1779] Which our Eng. version renders left any sbould say. But I think it is not rightly rendered ; because the reason, why St. Paul baptized no more, seems to have been founded upon the commission which Christ gave him (lee ver. 17.) and not upon a foresight of any ill use which his baptizing them should occasion : I have therefore rendered iva peń tos cion, so that no one can say: it expresies not the design, but merely the event. 'This sense of ivo is often mentioned by commentators upon the Gospels, where a prophesy is said to be fulfilled by some action of our Saviour : and there cannot be a fuller proof of the use of this particle in this senle, than in Rev, xiii. 13. vai nousi cnusñce moyána, ένα και πύς ποιη καταβαίνειν εκ τ8 Ουρανό, and be doth great τυonders,
Τ Ε Χ Τ.
PARAPHRASE. 16 And I baptized also the nerality of you at all. 16 I rehouse of Stephanas; as for the member likewise that I baptized relt, I know not, whether I bap- the family of Stephanas: I do not tized any other :
recollect, whether I baptized any 17 For Christ sent me (K) not others or no: 17 and the reason fo much to baptize, as to preach indeed why I baptized so few, is, the Gospel : to preach it, I fay; but that Christ sent me rather to teach (L) not with the doctrine of wis- than to baptize; there being many dom, left the cross of Christ should
more qualified for the latter office be made of none effect.
than for the former. I say that I was sent to teach the Gospel, but not with the doctrine of huinan wisdom, nor with human art and eloquence, lest by that means our preaching the cross of Christ should be in vain; it being natural for those who are perfuaded of any thing by oratory, to quit that opinion again soon, when once the Thort etfect of that artful and fo
that he maketh, c. In this light the following texts may be considered ; John v. 20. and 2 Cor. i. 17. and vii. 9. and Galat. v. 19. and Rev. viii.
To this note let me add, that I prefer (and have accordingly translated) the reading of the Alex. MS. and many other MSS. and Versions which have Gorlloonie instead of iSánloa: which last is not so clear a reading, without υμάς or fome limitation of it.
(K) Not so much to baptize, as to preach] The Greek is # Barlitev, ana' ivofyenileobas: the writers of the O. and N. Test. do almost every where (agreeably to their Hebrew idiom) express a preference given to one thing before another, by an affirmation of that which is preferred, and a negation of that which is contrary to it: and so it must be understood here; for if St. Paul was not at all sent to baptize, those few whom he did baptize, he baptized without a commission : but, if he was sent not only to baptize but to preach also, or to preach rather than baptize, he did in fact discharge his duty aright. The abovementioned observation concerning the Jewish way of speaking, may give light into the following texts : in the N. Test. Matthew vi. 19, 20. and ix. 13. compared with Hofca vi. 6. and also Mat. thew X. 20. and xii. 7. Luke xxiii. 28. Mark ix. 37. John vi. 27. and vii. 16. and ix. 4. and xii. 44. Acts v. 4. Rom. ix. 13. and in 1 Cor. vii. 4. and iä. 8. and X. 24. and xv. 10. Ephes. vi. 12. Col. iii. 2. Heb. xiii. 9. and ı Feter iii. 3, 4. 1 John ii. 15. As also in the 0. Teft, Gen. xxxii. 28. and Prov. xxx. 8, 9. And thus Josephus in his Antiq. ï 9. 2. ở xab' soldwy átesepšoloand tai, &c. not only, or not so much, that thereby they were to lose their children-as, &c. Ib. iv. 8. 2. 8 Méxpo tô dõpo izpaño τήσει την αυτό πρόνοιαν, άλλα, σο. God will not only bitberto be your Protector, but, &c.
(L) Not with the doctrine of wisdom] The Greek words are óx lv copias aéges, and our translation has, not with the wisdom of words; the Syr,
Τ Ε Χ Τ.
PARAPHRASE. 18 For the doctrine of the cross phistical discourse is over: 18 I is foolishness to those indeed who say, left the preaching the cross of perish, but it is the power of God Chrift bould be in vain, because the to us who are saved.
account and doctrine of the cross 19 For it is written, “ I will is looked upon by unbelievers, o destroy the wisdom of the wise, who are in a perishing state, as a " and will bring to nothing the foolish doctrine: human eloquence u prudence of the prudent.” cannot move and convince them
20 Where is the wise man? to it: but they who are saved, i.e. where is the fcribe? where is the the Christian converts, those who difputant of this age? hath not profefs Christianity, know and see God made foolish the wisdom of that our preaching, both by reason this world?
of the wide spreading of it, and 21 For, whereas mankind by its because of the miracles which acwisdom did not know God in the company it, is no less than the wisdom of God, God was pleased power of God. 19 For, God says to save those, who believe, (M) in Scripture, Il. xxix. 14. I will by the preaching of foolishness: destroy the wisdom of the cuife, and
bring to nothing (1xx. make to difappear) the understanding of the prudent : 20 Ler me then ask you these questions; where is the wise man? where is the Jewish scribe? where is the disputing philosopher of this age? hath not God in this initance of the cross shewed, that the pretended wisdom of this world is folly? 21 for, since mankind did not rightly discover the nature and the will of God by the natural reason and wisdom which he had implanted in them, it pleased God to make these things known to men, and save the believers by the preaching of that doctrine which
is esteemed foolishness among
N Ó TE S. seems to have read abywy; and in ch. ii. 4. we have aóyou copias, the words of wisdom. But, though I have no countenance from any MSS. I am inclined to read Bκ εν λόγω σοφίας, or έκ εν τω σοφίας λόγω : for σοφία λόγω is no where else found in the whole N. Teft. but byus copias is found in ch. xii. 8. According to this new reading, which I propofe, it must be rendered, not with the doctrine of wisdom, i.e. human wisdom, to which is opposed foolisbress in ver. 18. Nor do the French versions of Mons and L'Enfant differ much from this : for they have non avec discours de la fagelle bumaine. But after all, perhaps Wolfius's opinion is right, who thinks, that St. Paul ufes here εν σοφία λόγω for εν λόγω σοφώ, οι εν λόγοις σοφδις. ,
(M) By the preaching of foolishness ] The Greek is did rñs rapias ta impúfuclos, which in our Eng. version is rendered by tbe foolishness of preach