66 words, called it to them; for when they thought to have it their friend, they consumed to nought, and made a covenant with it, because they are worthy to take part with it.]. We meet with the like phrase, of making a covenant with death," Isa. xxviii. 14, 15. and upon the like occasion. I shall transcribe it at large, because it will give great light to this passage: "Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us; for we have made lies our refuge, and under falsehood have we hid ourselves; therefore, thus saith the Lord, your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it." This passage of Isaiah is certainly alluded to and imitated by our author in this verse. But the words in the original, and in our version, are so perplexed and obscure, that it will be very difficult, I had almost said impossible, to give any translation of this verse, and many others in this book, that shall answer truly to the letter, and yet be free from obscurity. The words, as they now stand, are certainly intricate and confused, and seem by some accident to have suffered a transposition. Was I at liberty to attempt mending the obscurity of this verse, it should be by a transposition too of the Greek words, by altering the place only of ἐτάκησαν thus—Φίλον ἡγησάμενοι αὐτὸν συνθήκην ἔθεντο Taxnear, thus-Dior nynoάμero αUTÒr Guronxn Orlo πρὸς αὐτὸν, καὶ ἐτάκησαν, ὅτι ἄξιοι, @pòs aúтòv, y éтánnσar, öri ation, &c. i. e. " they call (death) to them, and looking upon it as their friend, they made a covenant with it; and consumed away, because they deserved to share in it." But tho' this easy transposition would make the construction very clear, yet I dare not warrant it, without plainer authority, from MSS, or ancient versions. Let us then see what construction may be put upon this verse, as the present reading, is by attending closely to the context; and from what goes before in the 11th and 12th verses, and what follows after in the whole second chapter, we may in general make this observation, that there seems here to be an intended climax, to shew the progress of wicked mens attachment to death, like that in Psal. i. 1. to shew their progress in iniquity; they first "call, or invite death to them;" next, they "hold it, or treat it as a friend" and, lastly, they "enter into covenant or strict union with it." And this progress seems to be represented and explained at large in the next chapter. The first step is in their reasonings about death," ་ contained in the first five verses, wherein they put it in a false, but the most favourable light to themselves that it is capable of. The next step is "a debauched life," founded on the foregoing false principles, and recommended in the next four verses. This is, entering into society or friendship with death; and the consequence of it is, they consume, and waste away, and shorten their lives, which is represented by iráяnThe last step is marked out, ver. 10. by their resolving upon "acts of flagrant injustice, and malicious wickedness;" which is as it were entering into "covenant with death," and makes their attachment to it inseparable, viz." they die for ever." But this will appear more fully when we explain the particulars of the next chapter. I shall observe here, once for all, that we are not to imagine this book to be only a collection of confused discourses or independent sentences; for, from the little sketch here given, and the argument of the several chapters, to every attentive reader a regular method will appear plain and observable. e. to Ver. 16. This verse would perhaps be bet.. ter, and more clearly rendered thus: "For ungodly men with their works and words called him to them; for when they thought to have him their friend, they subjected themselves to him, and made a covenant with him, because they are worthy to take part with him, i. belong to, or to be his portion or inheritance." See Prov. xx. 21. where what is epic in the LXX is by Symmachus and Theodotion rendered xxngorouía. As the incoherence of the sense raises a suspicion that the Greek word Taxnaar is faulty, it has been conjectured that the author wrote vzelayar, "they subjected themselves ὑπελάγησαν, to him, they became his subjects, and made an agreement with him," as it follows. Job xl. 23. (in our version xli. 4.) Oncelar μela ou diathan; Θήσεται μετά σε διαθήκην anfy de autor. Suxor alwrior.; λήψῃ αὐτὸν δῆλον αἰώνιον, "Will he make a covenant with thee? Wilt thou take him for a servant for life?" The obscurity of the construction is in a great measure owing to avròc and exeiros, but it is to be observed, that where the words autòc (or res) and xvos are used in different parts of a sentence in good writers, they signify different persons or things, as hic and ille in Latin, and auros to be referred to the nearer, exeroc to the more remotę. See chap. ii. 24. xi, 10. xv. 17. xvi. 3, 4. and so it is in this place, where auros belongs to "Adns, Exeiros to avales; and the translation of the three last verses may be thus, supposing that the author wrote vilaynoar." For he created all things for. continuance, and the ἐκεῖνος as CHA P. II. creatures of the world were salutary, and there. Psylli (famous for extracting poisons) Pax illis was no destructive poison in them, nor palace cum morte data est. Vid. J. Cleric, in loc. of Hades upon earth (for righteousness is immortal); but ungodly men, by their works and words called him (Hades) to them; taking him for a friend, they made themselves his subjects, and entered into an agreement with him as be ing worthy (or deserving). to be the portion of the other," viz. death. And Oaratos, and "Adns are. here represented as persons (as they are by St Paul, 1 Cor. xv. 55. and St John, Revel. vi. 8.. XX. 14. Isaiah xxviii. 14, 15.) and "Adus (who is probably the same with Adoxos, xi, 24, where he and death are in like manner joined together): is here said (ver. 14.) to have a palace upon earth, as a king; and death may be considered. his minister, or executioner, agreeably to that of the author to the Hebrews, xi. 14. him that had the power of death, that is, the Devil; so Auaglia is often mentioned as a person, Rom. vi, and elsewhere; and Aixn, justice, or divine vengeance, below in this author, chap. xi. 20. and Acts xxviii. 4. There is the same mistake in our version of these words aur and iners in 2 Tim. xi. 26. where aurs relates to Alabus, Exciva to O.] By others this verse, as it stands in the present reading, is thought to contain a keen satire, in a continued, and not obscure metaphor, upon the folly of those wicked men who shortened their days by their debaucheries, and lived so fast as if they were enamoured of death,. and impatient for its cold embraces. Hence the caution given ver. 12. μn (nare faralor," seek not, i. e. do not covet, do not eagerly desire to pursue death." The ground of which caution is well explained in the words before us, ver. 16. "Ungodly men with their hands (beckoning) and with their words (persuading, i. e. with all.. the importunity of fond, and passionate lovers) call (or invite) it to them; esteeming it as their. friend (their minion or darling) they consumed away, or languished for it, ránnoav (Sc. pal) and. they made a covenant (as it were of marriage) with it, because they are worthy to take part with it (and be joined unto it in the closest union.)" For the given sense of the verb iráxnoar vid. Theocrit. Idyll. ii. ver. 29. which construction of the word is very natural and proper in this place, as it preserves the climax undisturb they made a covenant with THE ARGUMENT.-The author having repre sented in the former chapter, the original of sin and death, as too sadly exemplified in our first parents, proceeds to shew the contagious effects and terrible consequences of sin upon their posterity. For this purpose, he introduces some libertines reasoning (if it may be so called) in their loose way, in favour of their darling opinions, "That life is short and uncertain, and therefore its sensual gratifications to be pursued with eagerness, and without delay: That there is no real distinction between good and evil, and therefore all acts of oppression and injustice, such as may best suit mens convenience and interest, are allowable and commendable: That the soul is naturally mortal, and is annihilated with the body: That there is no future state, nor any account to be given hereafter of mens wicked and evil courses in this life." These poisonous principles are represented from the beginning to ver. 21. of this chapter; and though set out to the best advantage, are not intended to countenance men in bad notions of religion, in false opinions of God, and wrong sentiments of the soul; but are only opinions introduced with an intention to confute them; and therefore,. on the very entrance of this chapter, the author, to prevent any possible mistake as to his intention and meaning, pronounces such notions and conclusions to be not right, ver. 1. and at the end of this, and in the three following chapters, confutes them at large, determines in favour of virtue and goodness, and shews the cer tainty of their reward.. ed. The phrase, death," only expresses the great security of profane scoffers, who set the divine judgments at defiance. The passage is well illustrated by another in Lucan, lib. ix. where, to express their safety from the danger of death, it is said of the UR life is short and tedious. I think the word tedious, which is used by the old English translations, improper here; it occurs very rarely in the sense of our version; refers more generally to time, and rather implies a long duration of it: So that short and tedious seem wrong coupled together. It would have been better rendered, and with less ambiguity, short and painful, and so the original indeed signifes, ὀλίγος και λυπηρὸς ὁ βίος ἡμῶν, which is confirmed by the Syriac and Arabic versions. and full of trouble, ch. xiv. 1. allowing only for the difference of the speakers. Ibid. In the death of man, there is no remedy. There is no prevention of, or remedy against mortality. Death is the portion of every man, though the particular time is uncertain; according to that of Job, "His days are determined, the number of his months are with thee, thou hast appointed his bounds that he cannot pass;" ch. xiv. 5. But neither does our author, nor this passage of Job, countenance that notion of the Predestinarians, That every particular man's time of life is so absolutely circumscribed, and so strictly and peremptorily assigned him by God, that nothing can shorten or lengthen it beyond such predetermined bounds: For though all things, even the number of our months, are allowed to be foreknown by God, yet does it not from hence, nor from any passage of Scripture appear, that he has predetermined the precise and particular time of any person's death by any absolute decree: For if every man's time of life is unconditionally fixed, to what purposes serve the promises of long life to good and pious persons, where God sees it best for them; or the many threats of a short one to the ungodly and wicked? Or why does the wise son of Sirach say, that There is a time when there is success in the hand of the physician," or that they should pray unto the Lord, that he would prosper that which they give for ease and remedy to prolong life?" Ecclus. xxxviii. 13, 14. For vain is the help of art, and even prayer itself must be supposed fruitless, where the case is unalterable, and the doom irrevocable. The Vulgate renders, In fine Hominis non est Refrigerium, from a corrupted copy probably, which read artic, from iainoua, Refrigeror, Letitia perfundor; instead of aris, the true reading. Coverdale's translation follows this mistake. (But it may be questioned whether any such word as "avic or "avors is to be found.) Ibid. Neither hath any man been known to have returned from the grave.] Both the observation and inference of these vain reasoners is false; for that persons have returned from the grave, appears from several instances under the Old Testament; 1 Kings xvii. 22. 2 Kings iv. 35. xiii. 21. Nor does it follow, if there were no instances of persons returning from thence, that the dead altogether cease to be, or that there is no future life after this, as such libertines would gladly infer. See Anacreon, Ode 59. who has many thoughts and expressions like the loose and jovial ones in this chapter. Ver. 2. We were born at all adventure.] i. e. We came into the world by chance, without any appointment or direction of providence: And as we came from nothing, (Vulgate reads, Ex nihilo nati sumus, which Coverdale follows,) so upon our deaths shall we return to nothing again. This language is very natural and agreeable to the persons here introduced speaking, viz. Materialists and Infidels. Ibid. And a little spark in the moving of our heart.] According to the notions of these false reasoners, the soul was nothing else but a little fire about the heart, the smoke of which was perceivable by our respiration, and the sparks of it by our words: That when this fire was extinguished, as they imagined it was by death, the body was reduced to ember or ashes, and the soul vanished into air. In like manner, the atheistical philosophers, who made atoms the principles of all things, thought the soul to consist of some little brisk fiery spirits, which kept in for a while, but were afterwards extinguished by death. Hence we find them using the similies of air, fire, or smoke, with respect. to the soul. The Latin also, The Latin also, and the Hebrew, it is well known, express both spirit and wind by the same word: And from this agreement only in name, some, for want of better argument, have been so weak as to infer, that they agree likewise in nature, and at last mix together. The true reading of the original, and which occurs in all the copies, and is followed by the Oriental, and most ancient English translations, is ò adyos owrong; the Vulgate also with Junius, render it in like manner by Sermo. By which we are to understand reason, or the soul: That this is the true reading, appears undeniably from a parallel passage in Lucretius, whose philosophy is the same with that of these false reasoners. Consilium, quod nos animum mentemque vocamus, Idque situm media in regione pectoris hæret. Lib. III. And from that of Empedocles, Αἷμα νὰ ἀνθρώποις περικάρδιον ἐσι νόημα. Our translators, it is certain, made use of a corrupted copy, which read xiyos on, and have given the sense accordingly. If there was any authority for this reading, or just reason for its preference, (see Flamin. Nobil. in loc. ap. Polygl, though it seems to be owing only to affinity of sound,) I should chuse to read the whole thus, xiyos owning ixírnoe xapdias nur, i. e. little sparke of fire moves, or hath put our hearts in motion. (Vér. 3. Saxonada, will be dissipated, not shall vanish.) Ver. 4. Our name shall be forgotten in time.] When we are dead, our names will not live long after us, but our memorial shall perish with us; our actions will not be remembered in the next generation, much less in future ages So that as to the shame or infamy arising from them, we are quite unconcerned and indifferent as to what posterity may think or say of them. As there is a commendable ambition in good men to be remembered with honour hereafter, which is a spur to virtuous and laudable actions; so a carelessness as to the present or future opinion of mankind, is an encouragement to wickedness, and a certain sign of a profligate and. abandoned mind. Ibid. Our life shall pass away as the trace of a cloud.] six repérns, as the traces of a cloud, which is unintelligible; probably it should be xm, which properly signifies lanugo, down, and there is transferred to any slight and yielding matter. The translation may be," as the soft substance of a cloud, which is continually pass. ing away, , and changing its figure and situation." Job vii. 9. "As the cloud is consumed and vanishes away. 12 Norris has set this latter resemblance in the best, and, as it were, a new light; as that" our state here is partly life and partly death, as the other is partly light and partly darkness,-that like a shadow, wherever it passes, it leaves no. track behind it that it seems to be something.. when indeed it is nothing that it is always altering, and ends on a sudden; and, when at its full height and prime, is often nearest to its declension, as a shadow is, to disappear when at its full length :" Miscellanies, p. 178. Hence Pindar calls men éques, people for a day, and, upon account of the shortness and uncertainty of life, the ancient patriarchs, though their span was much longer than ours, thought it hardly worth while to build houses, but contented themselves to sojourn and grow grey in tents. Ibid. For it is fast sealed, so that no man cometh again.] The Arabic version runs: Est enim res obsignata (scil. mors nostra) quam nemo revocaverit.The comparison here is taken from the ancient custom of sealing the grave or sepulchre, and rolling a great stone to the mouthof it, to make it the more secure and undisturbe ed. See Dan. vi. 17. Matth. xxvii. 66. Pau sanias has a thought which very much resembles this, x Пxótwr nnûr, ý xéYUGI Eπ QÚTÛ TòY καλέμενον Αδην κεκλείσθαι ὑπὸ το Πλέτωνος, καὶ ὡς ἐπάνεισιν es aus aur, i.e." Pluto has a key, and with it, as they say, he locks up the place commonly called Hades, and from thence no man reIbid. Our life shall be dispersed as a mist, that turns" lib. v. c. 20. See Apoc. i. 18. Holy is driven away by the beams of the sun, and over- Job has the like sentiment upon death, chap.. come with the heat thereof.] Basurteira unò Degμórnlos vii. 9, 10. βαρυνθεῖσα ὑπὸ θερμότητος "As the cloud is consumed and ar, made heavy with heat; and so Vulg. a ca vanishes away, so he that goeth down to the lore illius aggravata-both very improper. Over grave shall come up no more; he shall return come with heat, according to our version, is not no more to his house, neither shall his place agreeable to the Greek; and oppressed with heat, know him any more." "Where it is very ob-. as in the margin, is no better. Big with heat, servable, that the LXX express this impossibili-. has no better pretence to be allowed, because ty of returning by three strong negatives followin the sentence immediately foregoing, mention ing one another, & un spén, repeated twice in is made of dispersion by the rays of the sun. If the same verse. I might indulge conjecture, I would, to avoid these difficulties, read here μαρανθεῖσα ὑπὸ θερμότητος, i. e. " wasted away with the heat thereof." Sophocles applies the same word to time, warf μiyas Xporos nagairt to y péyer-See Ajax Flagell. [This conjecture of paparbica za deguonios, instead of Bagurdera, the common reading, is confirmed by a passage, ch. xix. 21.] ན་ Ver. 5. For our time is a very shadow that pass. eth away.] Rather, is the passage of a shadow: 1. e. Life is as the passing by of a shadow.] The comparison of life to a cloud, and a shadow, is almost every where to be met with; but Mr " Ver. 6. Let us enjoy the good things that are present.] ἀπολαύσωμεν τῶν ὅλων ἀγαθῶν. The writer of the T 'Elixar μyanov, supposed to be Aristotle, makes a just and proper distinction between. ana and ayala The former includes virtues, and the good and commendable, actions proceeding from thence; the latter, power, riches, glory, pleasures, and the like: Kana μèr, olor, Tas ἀρελας, κα τὰς ἀπ' αὐτῶν πράξεις ἀγαθὰ δὲ, ἀρχὴν, σκότον, δόξαν, τιμὴν, καὶ τὰ τοιαῦτα. Ibid. Let us speedily use the creatures like as in youth.] i. e. whilst the good things or crea tures are in their prime, or rather, whilst we out, 53. selves are vigorous and young, which is the ness of life, and the fleeting nature of its pleasense of the Syriac and Arabic versions; youth sures. See Anacreon Od. See Anacreon Od. 5. de Rosa, and Od. being the season for the high relish of pleasure, for chearing the heart and gratifying the senses; for every aged person may say with Barzillai, "Can I discern between good and evil? Can I taste what I eat, or what I drink? Can I hear any more the voice of singing men and singing women?" 2 Sam. xix. 35. There is also a third, sense of these words, viz. "Let us live as if we were young again," which Grotius prefers, and seems countenanced by the Alexandrian MS. [In the Greek distinguish thus, Xenowμeda y xlíoe, w's ev veótuli, odai," And let us, as being κλίσει, νεότηι, σπεδαίως, in our youth, use the creatures carefully, that is so as to let slip no occasion of pleasure." So that there seems to be no foundation for Grotius's sense, as if we were young again, for it does not appear that these are old men who are here arguing in this manner, but rather young ones, who, ver. 10. declare against "paying any reverence to the grey hairs of the aged." The Alexandrian MS reads, we vernos, I suppose, for wsex veórnlos, the meaning of which would be, "as we have done from our youth up;" but even this would not prove them old men. Ver. 7. Let no flower of the spring pass by us.] Flowers have always been esteemed symbols or emblems of joy, and in the revellings of debauchees they were usually crowned with them; and so peculiar are they to times of pub. lic festivity and rejoicing, that they are looked upon as incompatible with mourning. The Ver. 9. This is our portion, and our lot is this.] Coverdale's version is more explicit, "For that is our porcyon, els get we nothynge. This is the language of Epicurus's scholars, the sum of whose ethics was, Dux vite dia voluptas. Life, in the opinion of such libertines, is bare existence without their sinful pleasures; and it is observable, that in Plautus, Catullus, and Martial, and such writers, vivere is taken for a merry life, as is sometimes among the Greeks: And in this sense we are to understand that old inscription, Amici, dum vivimus, vivamus. Those that are persuaded that the soul is absolutely mortal, their conclusion must be that of these sensualists; such persons act agreeably to their own principles, if they pursue every thing that their appetites are inclined to, be it pleasure or profit. Such maxims, and a conduct suitable to them, may be expected from persons who had no views beyond the grave. And therefore the Epicureans endeavoured to efface the belief of another life out of men's minds, as well knowing that men could never arrive to an undisturbed sensuality, whilst any notions of futurity checked them in the commission of their crimes. Accordingly-Metus ille foras præceps Acherontis agendus. Lucret. lib. iii. Ver. 11. Let our strength be the law of justice.] The assertion here, that right is founded proba spring seems more particularly to be mentioned, in might, is a very old opinion, asounded because it is the chief season of flowers. But with them. bly as Nimrod, but long sincé confuted by the wisest men and soberest philosophers: "Falsum est, says St Austin, quod a quibusdam. non recte sentientibus dici solet, id esse jus, quod ei, qui plus potest, utile est ;" De Civit. Dei, lib. xix. Upon which, Ludov. Vives remarks, that this false and dangerous opinion is confuted by Plato, lib. i. De Repub. Hobbs in vain endeavoured to revive this notion, so injurious in its consequences to the property, and destructive of the peace and comfort of mankind. Ver. 8. Let us crown ourselves with rose-buds before they be withered.] It is certain that not only the guests at the feasts of the ancients, but Ver. 12. Let us lie in wait for the righteous, the rooms, were strewed with flowers, and the because he is not for our turn.] i. e. Let us lurk waiters, and even the drinking-bowls crowned privily for the innocent without a cause, as it is Roses are mentioned here in par- expressed, Prov. i. 11. where there, is the like ticular, because the rose is reckoned to be palos consultation of the wicked. It is no wonder QUTòr, the plant of love, and was accordingly con- that Atheists and unbelievers, and persons of secrated to Venus; and rose-buds are symbols such vile and libertine principles, should enof youth, and of the spring, and from their soon courage one another in wickedness, and in atwithering, the properest emblems of the short- tempting the most outrageous acts of violence |