is, that he is that Onkelos, who, as we are told in the Gemara of the Talmudical tract, conducted the funeral rites of Rabban Gamaliel, (at whose feet St. Paul was brought up,) and burned at that ceremony seventy pounds of frankincense. Now Gamaliel is said to have flourished about 18 years before the destruction of the Temple: so that Onkelos may have lived in the time of our Saviour. He is said to have been made a proselyte to Judaism (see the note) under Eliezer the Great, the son of Hyrcanus, and his colleague R. Joshua; and to have formed his translation under their inspection and with their approbation.

The Targum of Onkelos is justly preferred to all the others, both by Jews and Christians. His style, in elegance and purity, approaches very nearly to the Biblical Chaldee of Daniel and Ezra. He makes use of very few barbarous words, and very rarely indulges in digressions, or intermixes any traditionary fables. For the most part he renders the text word for word, so that his Chaldee may, except in a very few passages, be chaunted with the same musical accents as the Hebrew original. Indeed this Targum rather deserves the name of a close translation than a paraphrase.

2. The second paraphrase on the Pentateuch has been, by many Jews and some Christians, ascribed to Jonathan ben Uzziel; but the learned have decided that it is not his, nor of an antiquity coeval with him: and that, from the difference of style in the Targum confessedly his, and in the present, which is very impure; from the gross ignorance of the translator; from the numerous marks of recentness so evident throughout; and from the intermixture of absurd legends and Talmudical fables, it is not known who was the author, or at what time it was composed indeed this Targum was not of public notoriety till late in the XVIth century.

3. The Jerusalem Targum takes its name from the dialect in which it is composed. The style of this para

one mentioned in Bereschith Rabba refers to

an Akilas who made a version of the Prophets or Hagiographa, but whose work is lost."

phrase is very impure and barbarous, abounding in words of various foreign languages. Many fabulous legends and rabbinical fictions are interspersed throughout.

This, however, is not a connected paraphrase, as many verses are frequently omitted, and sometimes whole chapters: sometimes only one word in a verse is noticed, sometimes two interpretations are given of the same verse. Concerning the author, or the time of the composition of this Targum, nothing certain can be alleged, except that, from internal evidence, it appears to have been formed after the year of our Lord 600.

4. Jonathan, the son of Uzziel, according to the Jewish traditions, was the chief of the celebrated 80 scholars of Hillel the elder, a fellow disciple of Simeon, who bore the infant Jesus in his arms, and of Gamaliel, the tutor of St. Paul.

And as Hillel flourished in Judæa about thirty years before our Saviour's birth, Jonathan was most probably contemporary with our Lord.

Although farther advanced in age than Onkelos, it is probable that Jonathan composed his Targum after him. His style is very elegant, and his language pure, and approaches very nearly to that of Onkelos. In his exposition of the former prophets, he adheres more closely to the text, than in that on the latter, where he is more lax and paraphrastical, inserting some traditions and fabulous comments, of which, in the former part of his paraphrase, he is very sparing; though it is supposed that these, as well as the few barbarisms, which are to be met with in this Targum, are the interpolations of after ages. In order to attach greater authority to his paraphrase, the Jews have invented many absurd legends concerning this Jonathan, which may be seen in the Talmud treatise Megilla, and in Leusden, &c.

5. The author of the paraphrase on the Megilloth is unknown, as well as the time at which it was composed; though this was certainly after the year of our Lord 500. The style of this Targum is very barbarous and Corrupt. It abounds in prolix digressions and fabulous legends. Many

circumstances are alluded to, which prove it to be of very late origin, and many useless and trifling additions are made to the text, particularly in the Song of Solomon and in Esther.

6. Nearly the same may be said of the Second Targum on Esther. This may be considered rather as a bulky comment than a paraphrase. The author and the date are both unknown; though the latter must be very late. The style is barbarous and corrupt, and the paraphrase is made up of prolix and impertinent narrations, and absurd rabbinical legends.

7. The Targum on part of the Hagiographa is generally attributed to R. Jose, or Joseph, surnamed the Blind or One-eyed: and it is supposed to have been composed by him in the fourth century, at the time that he was head of the Academy at Sora.

The style of this Targum, though, in general, very barbarous and impure, is very unequal, being considerably purer in Job and Psalms than in Proverbs. In his paraphrase on Job, however, he indulges in digressions, for the sake of introducing some fable: and, though he adheres more closely to the text in Psalms, yet he perverts many of the prophetical passages relating to the Messiah-while in Proverbs he scarcely ever wanders from

the text.

8. For a long time it was unknown, both to Jews and Christians, that there was extant any Targum on the Books of Chronicles, till it was discovered in the library at Erfurt, by Matthias Fre derick Beck, and published by him, with some learned notes, at Augsburg: the paraphrase on the first book in 1680, and that on the second in 1683. These were again published, more complete as to the text, by the learned David Wilkins, in 1715 from a MS. formerly belonging to Erpenius, in the public library at Cambridge. The

author is there said to be Rav Joseph, who lived in the fourth century, and Beck and Wilkins acquiesce in supposing him to be the same with the author of the preceding Targum.

This paraphrase likewise mingles many legends and fabulous histories with the narrative, introduces very frequently words formed from the

Greek, and is particularly trifling in the genealogical parts of the book.

IV. Of the Authority and Use of the Targumim.

In calling in the Targumim to our assistance, in any dispute with the Jews, we have an argumentum ad hominem against them, which they cannot retort upon us. For while they attribute to them the highest authority (indeed to those of Onkelos and Jonathan no less than divine) we Christians consider them only as versions, and, as such, infinitely inferior in authority to the divinely inspired text. Still, however, we hold them in great esteem, on account of the advantage which is frequently to be derived from them.

In the explanation of particular passages, where we meet with phrases that occur but once in Scripture, or with words of foreign derivation, the Targum frequently supplies us with the signification; and where the Scriptures have mentioned any thing in concise terms, the Targum, by a fuller exposition, frequently throws much light upon the subject.

They are likewise of use in proving that the text, in particular passages of the Scriptures, is uncorrupted, and have been successfully applied to this purpose against the Papists. And in establishing the genuine exposition of particular prophecies relating to the Messiah, these paraphrases are of most signal use against the Jews, especially as they place so high a value on themthis is, as Prideaux calls it, turning their own artillery upon them. They throw also considerable light on the ancient history of the Jews, as they give us many decisions of the Great Synagogue, elucidate many customs of the ancient Church, and describe many of the sacred vessels and rites of its service. They give us also interesting accounts of the state of the Holy Land, and of the calamities and fate of the Jewish nation.

These paraphrases are seen to the best advantage in Buxtorf's Bible of 1620, and in Bishop Walton's Poly-. glott; and many useful directions, in what manner they are to be read, are given by Leusden, in his Appendix to his dissertation on the Targumim.

PHILEBREUS.

A SHORT CATECHISM OR PLAIN INSTRUCTION,

Containing the Sum of Christian Learning, set forth by the King's Majesty's authority, for all Schoolmasters to teach. 1553.

(Continued from our last.)

Master. Hitherto thou hast well satisfied me, dear son. Now let us come to the Christian confession, which I will that thou plainly rehearse unto

me.

Scholar. It shall be done. I believe in God, the Father Almighty: maker of heaven and earth. And in Jesus Christ, his only Son, our Lord: which was conceived by the Holy Ghost: born of the Virgin Mary: suffered under Pontius Pilate: was crucified: dead: and buried. He went down to hell: the third day he rose again from the dead. He went up to heaven: sitteth on the right hand of God the Father Almighty: from thence shall he come, to judge the quick and the dead. I believe in the Holy Ghost. I believe the holy universal church: the communion of saints: the forgiveness of sins: the rising again of the flesh: and the life everlasting."

Master. All these (my son) thou hast rehearsed generally and shortly. Therefore thou shalt do well, to set out large ly, all that thou hast spoken particularly: that I may plainly perceive what thy belief is concerning each of them. And first I would hear of the knowledge of God, afterward of the right serving of him.

Scholar. I will with a good will obey your pleasure (dear Master) as far as my simple wit will suffer me. Above

all things we must steadfastly believe and hold that God Almighty, the Father, in the beginning, and of nothing, made and fashioned this whole frame of the world, and all things whatsoever are contained therein: and that they all are made by the power of his word, that is of Jesus Christ the Son of God, which thing is sufficiently approved by witness of scriptures. Moreover that, when he had thus shapen all creatures, he ruled, governed and saved them by his bounty and liberal hand: hath ministered, and yet also ministereth most largely all that is needful, for maintenance and preserving of our life: that

we should so use them, as behoveth mindful and godly children.

Master. Why dost thou call God Father?

Scholar. For two causes, the one, for that he made us all at the beginning, and gave, life unto us all the other is more weighty, for that by his Holy Spirit and by faith he hath begotten us again; making us his children: giving us his kingdom and the inheritance of life everlasting, with Jesus Christ his own, true, and natural Son.

Master. Seeing then God hath created all other things to serve man: and made man to obey, honour, and glorify him: What canst thou say more of the beginning and making of man?

Scholar. Even that which Moses wrote: that God shaped the first man of clay and put into him soul and life: then, that he cast Adam in a dead sleep, and brought forth a woman, whom he drew out of his side, to make her a companion with him of all his life and wealth. And therefore was man called Adam, because he took his beginning of the earth: and the woman called Eve, because she was appointed to be the mother of all living.

Master. What image is that, after the likeness whereof, thou sayest that man was made?

Scholar. That is most absolute righteousness and perfect holiness: which most nearly belongeth to the very nature of God: and most clearly appeared in Christ our new Adam. Of the which in us there scarce are to be seen any sparkles.

Master. What? are there scant to be

seen?

Scholar. It is true forsooth: for they do not now so shine, as they did in the beginning before man's fall: forasmuch as man by the darkness of sins, and mist of errors, hath corrupted the brightness of this image. In such sort hath God in his wrath wreaked him upon the sinful man.

Master. But I pray thee tell me, wherefore came it thus to pass?

Scholar. I will shew you. When the Lord God had made the frame of this world, he himself planted a garden, full of delight and pleasure, in a certain place, Eastward, and called it Eden. Wherein beside other passing fairtrees,

not far from the middle of the garden was there one specially called the tree of life, and another called the tree of knowledge of good and evil. Herein the Lord of his singular love placed man: and committed unto him the garden to dress, and look unto: giving him liberty to eat of the fruits of all the trees of paradise, except the fruit of the tree of knowledge of good and evil. The fruit of this tree if ever he tasted, he should without fail die for it. But Eve, deceived by the devil counterfeiting the shape of a serpent, gathered of the forbidden fruit: which was for the fairness to the eye to be desired: for the sweetness in taste to be reached at: and pleasant for the knowledge of good and evil: and she eat thereof, and gave unto her husband to eat of the same. For which doing, they both immediately died, that is to say were not only subject to the death of the body, but also lost the life of the soul, which is righteousness. And forthwith the image of God was defaced in them: and the most beautiful proportion of righteousness, holiness, truth, and knowledge of God, was confounded and in a manner utterly blotted out. There remained the earthly image, joined with unrighteousness, guile, fleshly mind, and deep ignorance of godly and heavenly things. Hereof grew the weakness of the flesh: hereof came this corruption, and disorder of lusts and affections: hereof came that pestilence hereof came that seed and nourishment of sins wherewith mankind is infected, and it is called sin original. Moreover thereby nature was so corrupted, and overthrown, that unless the goodness, and mercy of Almighty God had helped us by the mediation of grace, even as in body we are thrust down into all wretchedness of death: : so must it needs have been, that all men of all sorts should be thrown into everlasting punishment, and fire unquenchable.

Master. Oh the unthankfulness of men! But what hope had our first parents, and from thenceforth the rest, whereby they were relieved?

Scholar. When the Lord God had both with words and deeds chastised Adam and Eve (for he thrust them both out of the garden with a most grievous Christ. Observ. No. 2.

reproach) he then cursed the serpent, threatening him, that the time should one day come, when the seed of the woman should break his head. Afterward the Lord God established that same glorious and most bountiful promise: first with a covenant made between him and Abraham, by circumcision, and in Isaac his son: then again by Moses: last of all by the oracles of the holy prophets.

Master. What meaneth the serpent's head; and that seed that God speaketh of?

Scholar. In the serpent's head lieth all his venom, and the whole pith of his life and force. Therefore do I take the serpent's head to betoken the whole power and kingdom, or more truly the tyranny of the old serpent the devil. The seed (as St. Paul doth plainly teach) is Jesus Christ the Son of God, very God and very man: conceived of the Holy Ghost: engendered of the womb and substance of Mary, the blessed pure and undefiled maid: and was so born and fostered by her as other babes be, saving that he was most far from all infection of sin.

Now

Master. All these foundations that thou hast laid are most true. therefore let us go forward to those his doings, wherein lieth our salvation and conquest against that old serpent.

Scholar. It shall be done, good Master. After that Christ Jesus had delivered in charge to his Apostles that most joyful, and in all points heavenly doctrine, the Gospel, which in Greek is called Evangelion, in English Good Tidings: and had as by sealing established the same with tokens, and miracles innumerable, whereof all his life was full at length was he sore scourged: mocked with pouting, scorning and spitting in his face last of all his hands and feet bored through with nails: and he fastened to a cross. Then he truly died: and was truly buried: that by his most sweet sacrifice, he might pacify his Father's wrath against mankind: and subdue him by his death, who had the authority of death, which was the devil: forasmuch not only the living, but also the dead, were they in hell, or elsewhere, they all felt the power and force of his death: to

N

:

whom lying in prison (as Peter saith) Christ preached, though dead in body, yet relieved in spirit. The third day after, he uprose again, alive in body also and with many notable proofs, the space of forty days he abode among his disciples, eating and drinking with them. In whose sight he was convey ed away in a cloud, up into heaven, or rather above all heavens: where he now sitteth at the right hand of God the Father: being made Lord of all things, be they in heaven, or in earth king of all kings: our everlasting and only high Bishop: our only attorney only mediator, only peace maker between God and men. Now since that he is entered into his glorious majesty, by sending down his Holy Spirit unto us (as he promised) he lighteneth our dark blindness: moveth, ruleth, teacheth, cleanseth, comforteth, and rejoiceth our minds and so will he still continually do, till the end of the world. Master. Well, I see thou hast touched the chief Articles of our religion, and hast set out, as in a short abridgment, the Creed, that thou didst rehearse. Now therefore I will demand thee questions of certain points.

Scholar. Do as shall please you, Master for you may more perfectly instruct me, in those things that I do not thoroughly understand and put me in rememberance of that I have forgotten and print in my mind deeper such things, as have not taken steadfast hold therein.

Master. Tell me then. If by his death we get pardon of our sins: was not that enough, but that he must also rise again from the dead?

Scholar. It was not enough if you have a respect, either to him, or to us. For unless he had risen again, he should not be taken for the Son of God. For which cause also, while he hung upon the cross, they that saw him upbraided him and said he hath saved others, but cannot save himself: let him now come down from the cross, and we will believe him. But now uprising from the dead to everlasting continuance of life, he hath shewed a much greater power of his Godhead, than if by coming down from the cross he had fled from the terrible pains of death.

For to die is common to all men but to loose the bonds of death, and by his own power to rise again, that properly belongeth to Jesus Christ the only be gotten Son of God, the only author of life. Moreover it was necessary, that he should rise again with glory, that the sayings of David and other prophets of God might be fulfilled, which told before: that neither his body should see corruption : nor his soul be left in hell. As for us, we neither had been justified, nor had had any hope left to rise again, had not he risen again, as Paul doth in divers places plainly show. For if he had remained in the prison of death, in the grave: and been holden in corruption, as all men beside: how could we have hoped for safety by him which saved not himself? It was meet therefore, and needful, for the part that he had in hand: and for the chief stay of our safeguard : that Christ should first deliver himself from death, and afterwards assure us of safety by his uprising again.

Master. Thou hast touched (my son) the chief cause of Christ's rising again. Now would I fain hear thy mind of his going up into heaven. What answer thinkest thou is to be made to them, that say it had been better for him, to tarry here with us, presently to rule and govern us: For beside other divers causes, it is likely, that the love of the people toward their prince, especially being good and gracious, should grow the greater by his present company?

Scholar. All these things which he should do present, that is to say, if he were in company among us, he doth them absent. He ruleth, maintaineth, strengtheneth, defendeth, rebuketh, punisheth, correcteth: and performeth all such things as do become such a prince, or rather God himself. All those things (I say) performeth he, which belong either to our need or profit: honour or commodity. Beside this, Christ is not so altogether absent from the world, as many do suppose. For albeit the substance of his body be taken up from us: yet is his Godhead perpetually present with us: although not subject to the sight of our eyes. For things that be not bodily, cannot be perceived by any bodily means.