this is agreeable to Efdras, and the Belief of Efdras read the Law to the Jews in Hebrew, and others interpreted that into Chaldee, and that Practice continued after in the Synagogues; for whofe ufe, as well as private Families, the Chaldee Paraphrafe was made: And this, the devout Jews found to be very useful. And if Chriftians would imitate that Paraphrase both on the Old and New Testament, the Vulgar would be better inftructed, and kept from thofe Sects, who pervert the true Sense of the Scriptures; and be convinced by the Prophecies, that God's Provi dence governs the World, and recommended all moral Duties in the Prophecies. This, I think wanting in the Chriftian Churches. Let it not much concern the Reader, that the Greek Copy of Efdras's Prophecy is loft: For that was only a Copy of a Tranflation from the Chaldee, in which Language both Ezra and Daniel wrote; i wrote; and the Jews have fupprefs'd their Chaldee Paraphrase on those Prophets, and ras'd a Prophecy out of Ezra. The Jews could not preferve the original Copy of Mofes's Law, which was destroyed by the Ba bylonians; neither could the Chriftians preserve the original Copies of their Gofpels, which were loft by the Revolutions in the Roman Empire. But fince Efdras, who only mentions the Revolutions under the Roman Empire in the East, agrees with those described by St. John, none can question the Truth of this Prophecy: None but an inspired Perfon could predict the future Events in the 4th Empire. He who wrote the Latin Copy, could not agree with him that wrote the Arabian Copy; (because they differ in many things,) to impofe a Fiction on the World; but both are from the Greek Translation. Some Learned Writers have made fharp Refle ctions on Efdras; because in his First Book he fays, Jofiah did not regard the Words of the Prophet Jeremy, ch. 1. v. 28. of Efdras: But fince I find in Jeremy, ch.46. a Prophecy against Pharaoh Necho, and he describes his Army coming to Euphrates, vanquished, Jofiah might presume that God defigned him a Share in that Conqueft. To fight with Pharaoh, he was obliged as an Ally to the Babylonians. But it cannot be improbable, that he was well acquainted with Jeremy, who began his Prophecy in Jerufalem, in the 13th of Jofiah; and the Battel did not happen at Megiddo till till the 31ft of that King, eighteen Years afterwards. Tis not improbable, that Jofiah might confult Jeremy about this Expedition, and that he did oppose it; and might tell him, that the Æ. gyptian Army was not then to be conquered, nor till four Years afterwards, Fofiah was flain 610, and Necho not conquered till 606 before Chrift. But Jeremy's Prophecy, 7. 12. plainly intimates, that the Egyptians fhould first conquer the Babylonians, and they afterwards fhould be vanquished by the Babylonians: πρὸς μαχετὴν ἠσθένισαν, ἐπὶ τὸ αὐτὸ ἔπεσαν ἀμφότερον, In v. 5. 18 the Conqueft over the Babylonians; they are af frighted and run away: But v. 6, they are encou raged not to fly Nor fhall the Strong prevail a gainst the North, tho' they are weakened at Eu. phrates. V. 7. is the March of the Egyptian Ar my after the First Battel. And if this be the Senfe, Jofiah did not regard Jeremy's Prophe, cy. In Jofiah's time neither Prince nor People be lieved Jeremy's Difcourfes; because he did no Miracles: And this was the First of his Prophecies that were fulfilled; by which, the Truth of them was confirmed. And till fome Events predicted, happen, all prudent Men doubt of fuch Predi ctions. Thus may Jofiah be excufed; and there is no need of denying the Authority of this Sacred Book, to vindicate Jofiah's rash Action. Efdras calls calls Jeremy's Prophecy, the Words of the Lord, Jer. 43. according to the Septuagint. Jeremy is commanded to write his Prophecy in a Book, in the Fourth Year of Jehoiakim, which was spoken before against Jerufalem and the Gentiles, from the Days of Jofiah. Efdras well knew Jeremy's Lamentation on the Death of Jofiah; wherein he might lament that Jofiah did not believe his Pro phecy. |