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33. 


! 


JEWISH    ANTIQUITIES. 


1    I 


^  t    •«-!' 


JEWISH  ANTIQUITIES: 

OR,  A 

COURSE  OF  LECTURES 

ON 

THE  THREE  FIRST  BOOKS 

OF 

GODWIN'S  MOSES  AND  AARON. 

TO   ITHICR    >•   AVNSSID, 
A 

Bifffterution  on  ttie  H^rfivetv  m«n0itagr. 

BY 

THE  LATE  REV.  DAVID  JENNINGS,  D.D. 

A    NEW   EDITION. 


LONDON : 

PRINTED   FOR   WILLIAM   BAYNES   AND   SON, 

PATERNOSTER  ROW ; 

AMI    II.   S.  BAYNES,   EDINBURGH. 

1825. 


^^. 


A. .  \o 


/*     i^v 


THE 

PREFACE 

n 

THE  EDITOR. 


The  learned  and  worthy  Author  originallT  composed 
the  foUowing  Treatise  for  the  priTate  use  of  dioee 
theolf^cal  papUs,  who  studied  mider  his  own  direc- 
tioD ;  and  it  is  now  <^ered  to  the  public,  as  deserriog 
the  perusal  of  all  who  would  trfrtaio  an  intimate  ac- 
quaintance with  the  sacred  cwacles,  espectally  with 
the  Old  Testament;  as  well  as  of  those  whoee  [Ht>- 
fession  leads  them  more  directly  to  the  study  of  di- 
vini^.  Many  passages  of  the  word  of  God  are  here 
slulfiilly  explained  and  iUustrated,  and  many  OHKe 
may  be  so,  by  a  judicious  a{^licati(m  of  that  know- 
ledge of  Jewish  Antiquities;,  which  is  comjMised  in 
these  Lectures.  The  represaitati(Mi  made  in  than  of 
the  rites,  customs,  and  (pinions  of  the  Jews,  chiefly 
respects  those  which  are  found  in  Scripture ;  for  the 
clear  understanding  of  which,  besides  carefully  ex- 
amining and  comparing  the  accounts  given  in  the  sa- 
cred code,  and  deriving  as  much  light  as  possible 
from  that  fountain,  the  Author  hath  called  in  the  as- 
sistance of  Josephus  and  Philo,  and,  on  some  occa- 
sicms,  of  the  Jewish  labbies,  as  well  as  of  a  great 

a2 


Vt  PRKFACE- 

variety  of  oilier  writers,  both  ancient  and  modern, 
wlio  have  treated  concerning  the  Jews  and  iheir 
affairs.  Of  the  rabbinical  writers  he  had  indeed  a 
very  m«in  opinion,  both  in  respect  to  the  credit  due 
to  them,  as  relatcrs  of  ancient  facts,  or  of  established 
customs  and  opinions ;  and  in  respect  to  their  judg- 
ment, as  interpreters  of  Scripture.  Maimonides,  Aben- 
Er.ra,  and  Abarfaanel,  are  the  most  eminent  of  this  class, 
and  almost  the  only  persons  amongst  them  who  dis- 
cover a  judicious  and  rational  turn  of  mind.  Of 
Maimonides  in  particular  it  is  said,  that  he  was  the 
first  Jew  who  ceased  to  trifle,  "qui  desiit  dcsipere." 
But  even  these  authors,  though  more  respectable  than 
most  of  tbcir  bretlirc-n,  come  too  lato  to  have  much 
siTC^  laid  upon  their  report  of  tiic  sentiments  and 
practices  of  ihc  ancient  Jews,  if  not  suj>(iortcd  or 
countenanced  by  Scripture,  or  by  some  other  writer 
of  more  antiquity  and  greater  authority  than  them- 
selves. 

Though  the  learned  Author  chose  to  execute  bis 
design  upon  the  plan  of  the  three  6r8t  books  of  God- 
win's Moses  and  Aaron,  his  work,  ncvertheleiis,  doth 
not  consist  of  detached  remarks  on  the  text  of  that 
writer,  but  of  distinct  and  complete  dissertations  on 
the  MubjectK  ireatinl  of  by  him,  and  on  some  others 
which  he  hath  omitted  ;  insomuch  that  it  is  not  ne- 
cessary to  have  recourse  continually  to  Godwin,  in 
the  perusal  of  the  following  volume  ;  which  must  have 
been  the  reader's  disagreeable  tank,  had  this  work 
been  a  collection  of  short  notes  and  observations,  lu 
one  or  two  places,  the  Editor  hath  taken  tiie  lihi-rty 
of  inverting,  eillier  froui  (iodwin  or  from  Hottingcrs 
Notes  upon  him,  what  seemed  necessary  to  complete 


PREFACE. 


Vll 


ihc  subject,  auci  render  the  discourse  regular  and  aoi- 
form ;  particularly  in  the  cJiapter  on  the  gate*  of  Jeru- 
salem, which,  in  the  Autliors  MS  copy,  cousisted 
merely  of  what  the  reader  will  here  find  ou  LJie  mira- 
cle which  our  Saviour  wrought  at  the  pool  of  Bctlicsda; 
situatf^,  OH  some  suppose,  near  the  Sheep  Gate. 
Nevertheless,  though  it  is  not  requisite  frequently 
to  turn  to  Godwin  in  perusing  this  work,  for  a 
complete  view  of  the  subject,  yet  if  the  correspond- 
ent chapters  iu  the  two  treatises  are  read  in  conjunc- 
tion, we  shall  Bee  reason,  on  the  compArison,  to  enter- 
tain the  higher  opinion  of  the  iodu9tfy  with  which  our 
learned  Autliorhath  collected  his  materiaU,  and  of  the 
judgment  and  skill  with  which  he  hath  discussed  the 
particular  subject  before,  him- 

The  Editor  hath  taken  care  all  along  to  insert  the 
words  of  the  text  of  Scripture  which  occur,  and  which 
in  the  manuscript  were  only  quoted  by  the  chapter 
and  verse.  The  Author  might  reasonably  expect  from 
bin  pupils,  that  the  passages  referred  to  should  be 
crarefully  consulted ;  but  it  would  have  beeu  irksome 
and  tedious  to  the  generality  of  readers,  to  be  conti- 
nually turning  to  passages  of  Scripture  in  order  to 
understand  the  meaning  of  the  Author's  observations 
tipon  tliem,  or  reasoniug  from  them.  And  the  neces- 
sity the  Editor  wax  under  of  introducing  the  texts 
ubli^d  him  to  make  some  small  alterations  in  tiie 
phraseology,  especially  in  the  connective  particles  and 
sentences,  and  even  a  few  transpositions,  in  order  to 
introduce  tbcni  consistently  with  the  regularity  and 
iinifonnity  of  the  whole. 


PRfPACE. 


Tbe  references  to  authors,  either  for  proof  or 
illustration,  which  tire  very  numerous,  have  for  the 
most  part  been  carefully  examined,  and  made  very 
particniar,  for  the  benefit  of  tlioc^e  who  are  disposed 
to  consult  the  authorities  on  which  the  Author  relies, 
or  those  writers  who  have  treated  more  largely  on  the 
subject.  For  want  of  producing  his  authorities,  Lewin's 
Jewish  Antiquities,  which  are  otherwise  valuable,  are 
very  unsatis factor)*  ta  a  man  who  is  desirous,  not  only 
to  know  what  hath  been  said,  but  by  whom  it  hath 
bee»  said,  and  what  credit  it  deserves. 

With  respect  to  the  Dissertation  on  the  Hebrew 
Language,  it  may  be  observed,  that  the  Author  once 
thought  more  highly  of  the  antiquity  aud  authority  of 
the  Masoretic  readings,  and  of  the  vowel  points,  than 
he  did  after  perusing  the  iogeuious  aitd  learned  Dr. 
Kennicott's  two  dissertations,  especially  his  second  on 
the  Hebrew  textj  by  which  the  Author,  as  well  as  the 
generality  of  the  learned  world,  was  convinced}  they 
deserved  not  that  eKtravagant  and  .superstitious  re- 
gard, which  the  credit  of  the  two  Buxtorfs,  and  of 
some  other  entinent  Hebraiciaus  in  the  last  age,  had 
procured  them  from  nieu  of  letters.  Once  in  par- 
ticular he  expressed  his  sentiments  on  thi^  subject  to 
the  Editor,  and  gave  some  general  idea  of  his  in- 
tended alteration  in  the  Dissertation  on  the  Jewish 
Language;  which,  it  is  presumed,  he  was  prevented 
from  accomplishing  by  the  declining  state  of  his 
health  for  some  time  before  his  decease.  The  Editor 
hath  endeavoured  to  supply  this  little  defect  in  some 
measure,  by  inserting  a  few  references  to,  and  obscr- 


yUKVACt- 


IX 


vatioDS  from.  Dr.  Kennicott,  and  by  &oflentng  a  few 
-  npicasions,  in  conformity  with  the  Author's  latest  sen- 
timents on  this  head. 

The  reader  will  observe  some  digressions,  in  the 
earlier  part  of  the  work  especially,  to  subjects  which 
have  an  affinity  to  those  of  which  the  Author  is  treating. 
Some  of  these  the  Editor  bath  thrown  into  notes,  and 
mi^ht  perhaps  have  done  it  with  a  few  more,  particu- 
larly in  the  chapter  on  tlie  patriarchal  government 
As  most  of  these  relate  to  illustratioru>  oi'^ripture,  the 
Author  WR.f  willing  to  imlulge  himself  in  them;  de- 
claring to  his  pupils,  that  he  never  thought  himself  out 
of  his  way  while  be  was  explaimni;^  the  sacred  oracles. 
However,  these  digressions  are  not  numerous,  and 
chiefly  at  the  beginning  of  the  work. 

Though  this  volume  professedly  treats  of  the  wbjects 
which  are  contained  in  the  three  first  books  uf  Godwin, 
yet  several  things  are  occasionally  introduced  relative 
to  Uie  subjects  of  his  three  last  books ;  which  wss  one 
reucm  why  the  Author  did  not  proceed  to  the  particular 
consideration  of  them.  Another  was,  that  the  three 
hrst  books  comprise  all  the  subjects  which  relate  to  the 
sacred  or  ecclesiastical  antiquities  of  the  Hebrews,  and 
which  are  peculiarly  requisite  to  the  understanding  of 
the  Jewish,  and,  consequently,  in  some  measure,  of  the 
Christian  scheme  of  theolc^. 

This  piece  of  Godwin,  styled  Moses  and  Aaron,  the 
method  of  which  our  Author  chose  to  follow,  hath  been 
annotated  and  commented  upon  by  a  variety  of  authont. 
One  of  the  roosl  judicious,  who  have  favoured  the  pub- 
lic with  their  lucubratioas,  is  Holtinger.    There  are  two 


PREFACE. 


sets  of  annotations  in  manuscript,  one  by  titc  learned 
Witftius,  which  be  read  to  his  students  in  Uie  univrrsity 
of  I^'yden ;  a  copy  of  which  was  in  the  hands  of  Dr. 
Jennings,  who  hath  been,  in  a  few  instances,  and  but 
in  a  few,  lieholdcn  to  it.  Another  onnotator,  whose 
jwrformance  is  yet  in  manuscript,  was  the  late  Mr. 
Samuel  Jones,  of  Tewkcsburj'.  His  work,  of  which 
there  arc  several  copies  extant,  is  written  in  neat  Latin, 
and  contains  very  valuable  remarks,  which  discover  bis 
great  learning  and  accurate  knowled^  of  bis  subject. 
From  this  writer  the  Editor  hath  inserted  a  note  at  page 
360,  and  in  a  few  other  places.  Dr.  Jennings  never 
saw  Mr.  Jones's  Annotations,  though  there  is  a  simila* 
rity  in  a  few  of  their  observations,  they  having  both 
been  in  possession  of  a  copy  of  Witsius.  But  the  Doc- 
tor's own  work  surpasses  the  perfonnunccs  of  both  these 
learned  writers,  as  in  some  other  respects,  so  particu- 
larly in  compass  and  variety,  and  as  it  contains  tlic 
opinions  and  improvements  of  later  authors :  and  it  is 
hoped  will  answer  the  end  for  which  it  was  originally 
composed,  and  is  now  published, — the  advancement  of 
religion  and  learning,  and  the  knowledge  o(  those 
onicles  of  God,  which  are  able  to  make  us  wise  to 
(laivation. 

PHIT.IP  niRNEAHX. 


CONTENTS. 


BOOK    I. 
CONCERNING    PERSONS. 

CHAP.  I. 

Of  the  Form  of  the  Hebrew  Commomweatlh I 

CHAP.  n. 

Of  tie  PublicaM  and  Taxea 55 

m 

CHAP.  III. 
hraelitet  and  Proaelytea 67 

CHAP.  IV. 
Of  their  KingM Ill 

CHAP.  V. 
Of  the  Higk-prieaU,  Priests,  LevHea,  and  Nethmwi !  29 

CHAP.  VI. 
Of  the  Prophets 234 

CHAP.  VII. 
Of /he  title  Rabh't 27fl 


Xli  CONTENTS. 

CHAP.  VIII. 

P«ge 
Of  the  Naiarilet  and  RechabUea 285 

CHAP.  IX. 
Of  the  Auideaiu  and  Kamitea 296 

CHAP.  X. 
Of  the  Phar'uees 30i 

CHAR  XI. 
Of  the  Sadduceea  and  Samantaiu 314 

CHAP.  XII. 
Of  the  Enenet 320 

CHAP.  XIII. 
Of  the  OttuhmUes  and  Herodimu 327 


BOOK    II. 


CONTENTS.  UU 

CHAP.  IV. 

Pige 
Of  the  Grove$  and  High  Places 391 

CHAP.  V. 
Of  the  Citiet  of  Refuge 397 


BOOK     III. 

CONCERNING    TIMES. 

CHAP.  I. 
0/Dayt,  Houn,  fVeeht,  and  Yeari 401 

CHAP.  II. 

0/ their  Featf 418 

CHAP.  III. 
0/lhe  Sabbath 428 

CHAP.  IV. 
Of  the  PaiKwer  and  Feaet  of  Unieavewd  Bread 448 

CHAP.  V. 
Of  tiie  Feaat  of  Pentecott 4a'J 

CHAP.  VI. 
Of  the  Featt  ofTabeniaclet 490 

CHAP.  VI!. 
Of  the  Feast  ofTrumpeu,  and  New  Moons 501 


Xiv  CONTHNTS. 

CHAP.  VIII. 

Pa|« 
Oftke  Day  o/E*piatiom 510 

CHAP.  IX. 
0/tke  Sa&iatical  Year,  or  Seventh  Yearn  Rett 527 

CHAP.  X. 

TAe  Jubilee 537 

CHAP.  XI. 

The  FeaitM  o/Pnrim  and  of  Dedication 544 

APPENDIX. 

Conceminif  the  Language  of  the  Jewt 55 1 


JEWISH    ANTIQUITIES 


BOOK  I. 

CONCERNING   PERSONS. 


JEWISH  ANTIQUITIES. 


CHAPTER  I. 

OF  THE  rORM  OF  THE   HEBKEW   COMMONWEALTH. 

1  H  E  ancient  state  and  form  of  the  Hebrew  govenunent  may 
be  distinguished  into  patriarchal  and  special.  The  patiiarchal 
uDiTcrsally  prerailed  in  the  first  ages.  Br  special  we  mean 
the  gOTenunent  pecnliar  to  the  people  of  Israel,  from  the  time 
of  their  entrance  into  Egypt  to  the  md  of  their  polity. 

Of  the  Patriarchd  Form  of  Gtncrmmtmt . 

I .  The  patriarchal  form  (so  called  from  -rvrfMa,  famnlia,  and 
ap\tov,  prittceps)  is  defined  by  Godwin  to  consist,  in  "  the  Ci- 
thers of  families,  and  their  first-born  after  them,  exercising  aU 
kinds  of  ecclesiastical  and  civil  aathority  in  their  respectiTe 
households;  blessing,  cnrsing,  casting  oat  of  doors,  disinheiit- 
ing,  and  punishing  with  death.*' 

It  is  natural  to  suppose,  that  Adam,  the  fether  of  all  man- 
kind, would  be  considered  as  supreme  amongst  them,  and 
have  special  honour  paid  him,  as  loag  as  he  lired ;  and  that 
when  his  posterity  separated  into  distinct  famihes  and  tribes, 
their  respectiTe  fathers  would  be  acknowledged  by  them  as 
their  princes.  For  as  they  could  not,  in  any  titrable  manner. 
Htc  together  without  some  kind  of  goremment,  and  no  go- 
vemment  can  subsist  without  some  head  in  whom  the  execu- 
tive power  is  lodged,  whom  were  the  children  so  likely,  after 
they  grew  up,  to  acknowledge  in  this  capacity,  as  their  father, 
to  whose  authority  they  had  been  used  to  solxnit  in  their  early 
years?  And  hence  those,  who  were  at  first  onlyacknowledsbd 
as  kings  over  their  own  households,  grew  iosensiMy  into  mo* 

B 


3  JKVIBB    JIKTIQCITIIS.  [bOOK   I. 

Bfdii  of  Ifgw  ewmBiiUki,  by  dMiaiag  the  wf  udbori^^ 
onrUiebmilkawkieli  bnnefaeil  mt  frnn  then.  «•  Uwy 

exerctaed  over  ibcir  mra.     Uowvm.  the  p^uprr  pMnsrchal 
gOTermncnl  ti  luppoaed  to  have  contiDtud  amoog  the  peoplc- 
oTGod  anta  the  lime  of  the  I^|^ito  dwdUng  in  Egrpci  liar' 
Ihco  w«  hare  the  fint  Tntimaiianaf  a  difirreni  foRo  of  goTcrn- 
Bwnt  among  iheni. 

Oar  oMlMBr  hath  perfaapa  aongDed  greater  lotfaofitT  to  th« 
potriarrlu  than  they  reaannahly  coald  of  did  clatm  aud  exer- 
ciac;  at  hauA,  the  itutanees  he  produces  to  prove  they  were 
onlinarily  invested  with  such  a  de«pottc  power.  "  in  dviiibnt 
tf  tarrit."  u  bo  accribea  to  them,  are  not  sufficiently  con- 
vincing. 

That  there  was  aome  citiI  government  in  the  first  ages,  b 
■upfHMcd  to  apinrar  fmm  thi.-  history  of  Cain,  who  wo*  not  only 
banishe<).  but  wd^  appn'tientuvc  he  nhoiild  bu  puni-Hhed  with 
death,  for  the  ninrder  of  his  brother  Abel.  "And  Coin  said 
iinto  ihp  Lord,  My  pnnishinent  t*  grenter  than  1  can  bear. 
Ueholil,  thoa  hnst  driven  mc  out  this  day  from  the  face  oftho 
eurtfa ;  and  fruiti  thy  face  shall  I  be  bid ;  aiid  I  shall  be  a  fugi- 
tive aod  a  vagabond  in  th«  enrth ;  niid  it  nhall  come  to  pasa, 
(hat  everyone  that  hoJetb  me  ^UaU  nluy  me;"  Uen.  iv.  K),  14. 
Where  nOTK  adhamah,  which  we  render,  the  earth,  may  ttig- 
nify  htn  nntive  countr>*,  ri/..  that  part  of  the  world  where 
Adam  dwrtt,  where  himself  was  Itom.  »nd  uherc  hi«  nearest 
kindriHl  and  acquaintance  lived:  this  word,  as  well  as  t^N 
nrelM,  iK-ing  frfcpieiitly  upf^ifd  (o  a  purticuhr  country,  as  to 
the  land  of  Canaan,  tien.  xKviii.  II;  lo  the  Imul  ofE^'pt. 
Bxod.  viii.  17;  and  tu  several  uthvrs.* 

By  "  the  face  of  God  from  which  hr  wiis  hid."  or  banished, 
is  properly  meant  what  tlie  Jews  called  the  ^hechinah.  a  shin- 
mg  light  or  piftry,  in  which  God  was  wont  to  inanifcNl  hin  pre- 
■mcL<,  and  U\  present  himMlf  as  n  visible  ubject  of  worship, 
and  from  which  he  gave  ornclBi.  aa  lie  did  aOerward  in  iJie 
Jewish  tabenincte  over  the  mercy-»cal:  thouj^h  St.Chryaoatom 
nndervtandit  hilt  being  "  hid  from  thefiiceof  God."  of  iJie  l>i- 
vine  Being's  withdrawing  his  gracious  presence  from  him,  and 
potting  him  from  ander  his  protection. 


*  Vid.  Stockii  CU«.  in  tub. 


CHAr. 


rATRIAVeilAt  aoVKRMMINT. 


Mntirharc  tiioti^ht.tlmt  upon  hit  beiagUtiutHuuelied  (ram 
ttir  dirint-  prtiki'iice,  hr-  turned  Kli>l.«tcr,  and  srt  up  the  woitbip 
of  the  sun.  ns  th«  best  r«fi«iiiblunr«of  th?  ShccluWi.or  nsibli 
divinff  glory;  and  thus  they  Kcrotinl  for  the  cariy  iotrcMluctMxi 
of  that  most  general  and  nio!>l  ancient  kind  of  idolatry. 

The  reason  why  this  lighter  puniahmeiitof  banisbiDent  waa 
indicled  on  him.  instead  of  that  sereter  one  of  death,  which 
his  crtnit!  had  nu-nt^l,  is  suppoced  to  be  ettber.  find,  that  he 
might  continoo  a  living  cxampie  of  dirine  vengsaiice,  in  order 
to  deter  others  from  the  tike  crime,  whtfcaa  had  Ik  beea  pat 
to  death,  the  cnmitiaJ  and  hi«  punishment  might  aooQ  have 
been  forgotten:  or,  Becondly,  tu)  Gn>tiu«  concetve«,  becaoM 
there  being  yet  but  few  inhubittuiu  in  the  world,  it  waa  fit  be 
■huuld  be  ftulTured  to  live  for  the  propagation  of  the  species ; 
or  at  Ica«t  an  exampJe  of  severity  iras  lea«  requisite,  as  there 
were  not  many  who  were  Uiely  to  be  exposed  to  sach  out* 
rages.* 

Uowewr,  it  nppean  that  Cain,  being  sensible  of  his  de- 
serts, was  afraid  the  puni»hmeut  of  death  would  be  indicted 
on  him :  for  he  adds,  "  I  shall  be  a  fugitive  and  a  vsgabond 
on  the  earth  {  and  it  shall  come  to  pasa,  that  enrj  oae  thftt 
Andelh  OM  aboil  slay  me:"  that  ie,  either  as  a  coaunon  enany, 
or  at  least  aa  one  banished  and  oatJawed,  and  not  under  the 
protection  of  the  government. 

kruUow.t,  Gen.  iv.  ITr,  "And  the  Lord  »aid  unto  him, Tbci*- 
lore  whoever  »layvth  Cain,  veogeance  nhall  he  taken  on  him 
aeven-fold:"  that  in,  as  some  underKtand  it,  to  the  seventh 
geoeratioii;  or  it  may  rather  be  a  definite  number  for  an  in- 
de6niterf  and  ao  the  meaning  i«.  he  shall  endure  many  pu- 
niAhmenti,  or  shall  be  aevercly  puniahcd. 

"  And  the  Lord  act  a  mark  upon  Cain,  leat  any  Andmg  him 
ahmild  slay  him."  Mirny  arc  the  eonjcctures,  both  of  Jews  and 
Chriatians  (some  of  Ibeni  ridiculous  enough),  couccming  thta 
mark.  Some  will  have  it,  Ood  st^matixed  him  with  a  brand 
in  his  forehead,  to  denote  bis  being  accursed ;  oth«ra,  that  be 
had  a  wild  aspect,  and  bloody  eyes,  which  reeled  in  a  homd 
manoer.    The  fatlieni,  in  geoeial,  iuppose,  that  he  had  a  eoo- 

*  D«  jvi*  baUi  et  pacn,  lib- 1.  c*(k  2,  HCl-  S. 
t  laMaooHoflbisirowlHwiii  fWmuLfi;  nis.  164; 
Itf,  sihI  msnjr  «Air  )it*c«*. 

■  3 


ud  PfO*.  mr. 


JKWlSll   AXTIQVITIKS, 


[UOOK    I. 


tiiiiiRl  tremblini^  of  Oie  Xxttiy,  W)  that  he  couW  hardly  get  his 
food  ta  his  mouth.  Thi»  opininn  is  favoitnxl  by  Uio  Kt  ptiiagint^ 
which  reuders  "arugitiveanfiairagabond,"<mi/iwv  mu  rfDi^ioi*, 
laiuviiting  and  trtmbling.  Others  wll  us,  that  wheriivi-r  he 
went  ihe earth  Khook  iiiidiT  him.  And  luioiher  uotiou  {as  well 
founded  as  any  of  the  t'oroier)  is.  that  he  had  a  horn  gnmiii^ 
out  of  his  forehfad,  to  want  {K-ople  to  avoid  hiin.  Lc  Clerc 
imagines,  that  Gud  ordered  hiin  to  wear  »om«  dislinguiahing 
giiriucnt.  |>erha|is  of  lioiuc  ghiriiig  colour,  ait  a  mark  or  tugn 
upon  him  for  hiii  pn-tfervuiion;  hko  Uie  hlood  upon  Ute  door- 
pQsU  of  tk«I»racht?s' houses,  Kxod.xti.  13;  or  iJie  scarlut  Hue 
in  Rithah'ii  window,  .loKh.ii.  IS;  fur  had  he  been  clothed  only 
with  the  sliin>i  of  wild  beastB.  us  in  those  day^  men  g«!iii!rully 
were,  after  the  fashion  of  their  firxt  )HircittH,  Gun.  lii.  21,  be 
would  h.ive  lieeii  very  liable,  whenever  he  hnd  wandered  in  ihu 
woodHiiiid  thiekctH,  to  have  Ik-vii  xhot  at  by  Home  hunter,  aiiti 
|iprhnps  killed  through  mistake.  A  nimtlar  inKtancc  you  Iiuv4 
in  llie  fublo  of  Cc|ihL\lu8.md  Procis. 

However,  Dr.  Shuckronl's  opinion  is  the  mo»l  probable, 
who  reiHlers  the  words  ni«  \^pb  nvi*  oz'^y  rrjaiem  Jfhovuh 
Ifcain  ath,  "  God  pive  lu  Cain  a  wg»i,"  tir  token,  probubly  by 
Bomc  apparent  miraelc,  that  he  would  |irovidontiiilly  protect 
llim:  so  that  none  that  met  him  should  kill  him.*  In  tllis 
sense  the  word  rm  o/A  is  ui<ed  when  the  rambow  is  called 
the  rnK  vth.  lltat  is.  the  sign  or  token  of  the  covenant  which 
God  nftde  will)  Noah ;  whereby  he  awtured  him.  lh:iL  he  would 
drawn  the  world  uo  more;Geu.  w.  \'2 — 17:  and  when  Gideon 
desired,  that  the  angel  would  n\\cm  him  a  »\%n,  or  some  mi- 
raculous token,  that  he  brought  him  u  eomniiHiiidn  from  God, 
and  that  hu  bhoulU  be  uMv  lu  destroy  the  Midiunitcs  j  Judges 
vi.  17:  see  also  Psalm  Ixxxvi.  17. 

Another  article  in  llie  history  of  the  antediluvian  ages, 
which  ia  supjMued  to  intimate  that  there  was  »  civil  govern- 
ment then  salMfxting.  is  the  story  of  Ijmiech.  "  Lantech 
mid  onto  bin  wives,  Adah  and  ZillAli,  Hear  my  voice;  ye  wives 
of  Lnmech.  heorken  unlu  my  speech:  for  I  have  slain  n  muri 
unto  my  wuundini;.  ajid  a  young  man  to  my  hurt.  If  Cain 
ftball  be  avenged  seven-fold,  truly  Lamech  seventy  and  seven- 


*  SlracUurdV  Conned.  voL  i.  p.  B. 


CHAP.  ).}  fAIRIARrilAI.   UOVP.RNMP.N  T. 


ltd;"  Geo.  iv.23,  24.  ThiB  speech,  which  is  introduced 
SriUiont  any  roitncxioti  with  tJiu  preceding  hiitlnry.has  given 
rotarprcters  not  n  little  trouble.  The  Jewish  Rabbits  nttcmpt 
to  explain  it  by  the  help  of  a  fttory.  perhaps  of  their  own  in- 
vention ;  Uiut  l^inech.as  he  was  hunting,  being  iitfonued  by  a 
certain  youtli,  that  a  wild  beast  I»y  lurking  in  a  secret  place, 
went  thither,  and  unawares  killod  Cain,  who  lay  hid  there, 
witli  a  dart ;  ami  then,  upon  rinding  his  mistake,  in  a  fit  oT 
ntf^u  for  what  he  had  done,  beat  the  youth  to  death  ;  tu>  that 
(Jnin  woa  the  man  be  had  slain  by  wounding;  him ;  and  the 
yualh,  the  young  man  he  had  killed  by  hurttug,  or  beating 
him.  But  na  this  story  is  M^tbout  any  foundation  in  Scripture, 
we  have  no  rcu»on  to  timk  u|ioi)  it  in  any  other  light  than  a»  a 
mere  fnble;  though  St.  Jerome  says  it  was  received  a»  true 
by  several  ChWstians.  Jacobnn  CapeHtis,  in  his  Historia 
Sarra  et  Exotica,  fancicH  that  Lainech,  Itcin;^  in  a  vapoury 
humour,  was  booBling  of  his  courage,  and  what  he  would  do 
if  tticre  was  occaaiou  :  *'  I  would,  or  will,  kill  a  man,  if  he 
wounds  me;  and  a  young  man  if  he  hurts  me."  But  this 
vcfKion  offers  too  much  violencn  to  the  Hebrew  text:  Onke- 
los,  who  wrote  the  first  Chaldec  paraphraw  on  the  Pentateuch, 
Ims  g-ivcn  ux  au  easier  sense,  reading  die  followin<^  words  with 
an  intjcrmgiition  :  "  Have  I  slain  a  man  to  my  wounding,  iind 
a  young  man  to  my  linrl !"  and  acconlin'^ly  he  jmrapliniscs  it 
Lhtis  :  "  I  liave  not  killed  a  man.  tliut  I  should  bear  the  »in  o( 
it ;  nor  have  1  destroyed  a  young  man,  that  my  offspring 
should  be  cut  off  for  it."  Dr.  Sliuckford  has  improved  this 
interprt'talion.  by  •opposing  that  Linicch  was  cndeavoaringlo 
rraMju  his  wives  and  family  out  of  tfieir  fear  of  having  the 
death  of  Alwl  revenged  upon  them, who  were  ofthc  poaierity 
of  Cain.  Ah  if  he  hod  said,  "  What  hove  we  done,  Uiat  we 
should  bu  ttfniid  ?  We  have  not  killed  u  urui,  nor  olTer«d  any 
injorv  to  our  bnjlhren  of  any  other  family ;  and  if  God  would 
not  iUlow  Cain  to  be  killed,  who  had  murdered  liis  brother, 
but  tbrvatened  to  lake  seYtti-fold  vengeance  on  any  that  shoald 
kill  him;  doubtless  ihey  muRt  eipect  mach  greater  punish- 
nicnt,  who  should  presume  to  kill  any  of  us.  Ttierefore,  wo 
may  suruly  loc^  upon  onrHelvva  as  safe  under  the  prutcclion 
orUie  law.  and  uflbc  providuncu  of  God." 


iRWIMR    AKTIVt-ITICS. 


•OOK   1. 


Having  thus  cotmilrrwl  those  parts  of  sacrcfl  hintoi^-  which 
ue  pro<tuc«l  as  evidences  of  m  ctvil  govcmiucnl  iu  the  vaily 
ages  of  tlie  worid;  we  now  proceed  to  examine  the  particular 
instanceft  alleged  of  that  df^potic  power  of  the  patriarchs, 
which  our  author  aacribcft  to  ihcm. 

Th«  firat  Eft  of  Noah,  who  pronounced  a  cur^e  upon  Ca- 
naan— "  Cursed  be  Canaan ;  a  iicrvaoi  of  scrvanta  shall  h?  bv 
niito  hia  brethren ;"  Gt>n.  ix.  2^. 

U  may  reasonably  be  believed,  that  Noah,  being  the  second 
father  of  Diuiikind,  had,  for  a  cunbidfrable  Uiuu,  the  honour 
and  authoiity  of  uaiversal  monarch.  a»  Adam  had  before  hinl. 
Some  iQsiat  upou  it,  that  Nimrod  wa«  llic  first  that  drew  off  a 
ty  from  their  allegiance  to  Noah ;  and,  setting  up  for  a 
ung,  proved  on  oppressive  tymnt.     Accordingly,  his  being 
lcaHe<l  fHR3  naj  gilftmr  taarfts,  which  lh«  Srptitagint  n-ndera 
[^<70c  in  rjK  ync  Gen.  x.  H,  may  refer,  not  to  his  statun?,  but 
[to  his   power ;    for   HeKycbius  makes  7(70?  to  st^ify  the 
[fame  aa  Sowwrmr,  Kr^n/wc.  i>^>irm.  rttbastua.    Nimrod  is  ex- 
ly  aaid   to  have  set  up  "  a  kingdom,"  rer.  10 ;  and. 
|u8t  before,  ver.  9,  "  to  have  bi-en  a  mighty  hunter  before 
the  Lord."     Wliirh  the  Jerusalem  PuruphniKl  intfrprt-lH  of  n 
[-sinful  hunting  after  the  sods  of  mea,  lo  turn  ihum  oH'  from 
^'the  true  religion.     Hut  it  may  as  well  be  taken  in  a  more 
literal  aeose,  for  hunting  of  wild  beasts;  inasmuch  as  tlie 
kcirctunatance  of  his  bvtug  a  mighty  hunter,  is  mentioned 
I  with  great  propriety,  10  introduce   the  account  of  his  set- 
ling  up  bis  kingdom ;  the  oxereisc  of  hunting  being  looked 
npoo  in  aocieut  limrs  us  a  means  of  acquiring  the  rudimenU 
of  war;*   for  which   reason,  the   principal   hproes  of  hea- 
|then  antiquity,  aa  lltescus,  Nestor,  &c.,  wore,  as  Xcnnphoa 
jlella  OB,  bred  up  to  hunting.     Uesidcs,  it  may  be  supposed, 
that  by  this   pntcticc  Nimrod  drew  togvchor  a  gn*iit  com- 
pany of  robust  young  men  to  cittond  him  in  his  »port ;  and 
I  by  thai  means  locreasoil  hia  power.     AihI  by  ilestroying  ihu 
wild  b<n«U,  which,  m  the  comparativdy  dcfeocelcas  atatii  of 

•  Vid.  XoutOmi.  Cjfrop.  lib.  I  p.  |o,  edit.  Uuich.;  Philon.  lad.  di  J«>. 
«ph.  ab  laMio,  apud  optn,  |i.  4l1,«diu  Colon.  Allol>n>f.M  eusdem  de 
Vila  UoMS,  p.  4T4  Sm  thoM  aod  other  auhon  cited  }fy  Bochan  in  hb 
Oa^gnflus  Skis,  kb.  1*.  csp.  19. 


CHJ 


PATRMICHAk  OOntltNMBIIT. 


•ociety  in  thosr  early  age*,  wc"?  no  rioubt  vory  tiangertms 
eneniit'S,  lie  oiight,  |>erliapfi,  render  hiniself  farther  popaUr; 
tlinvby  cnga^n^  numbers  to  join  with  him,  and  to  promote 
bis  i;ht(*r  design  of  sutxluing  men.  and  nukmg  htmacif  maAicr 
of  tuitions. 

* 

Bat  to  return  lo  Nouh.  and  to  the  instance  which  our 
jaotfaor  aingns  ot'  lu«  patriarchid  authoiity.  iu  denouncing 
curae  upon  Canaan. 

Unlesa  it  coutd  be  proved,  that  all  the  pntriarchs  were  en- 
dowed with  a  propht-iic  spirit,  a.s  it  was  evidt-nt  Noah  waa, 
w  huu  be  fuTL'told  liie  fate  uf  his  three  soaa  and  their  posterity, 
it  will  by  uo  m«aus  fulluw  from  the  instnnce  before  us,  tliat 
the  authority  of  Ike  patriarchs  generally  rvached  so  far  as  to 
pronouiicv  vUectual  blessings  and  cunesoo  their  chtklnm  and 
■ubjc-cti<.  Ill  «hort.  ill  tliia  a&ir,  Noah  seeuu  to  have  act«d 
niihrr  aa  a  prophet  than  om  a  patriarch  :  no  arj^ment  there- 
fure  can  bo  drawn  from  his  conduct  on  this  occasion,  to  prove 
tlir  extent  of  ihc  patriarch:)!  pinver. 

Some  ditficulties  occur  ui  ihiu  piece  of  aacred  history,  which 
we  cannot  pa>a  over  without  attcmpLiug  at  lea&t  to  explain 
them. 

lit.  It  is  inquired  in  what  Ham's  crime  consisted. 

The  history  iufonus  un,  that  he  "  aaw  the  uukedncss  of  hia 
father,  and  told  his  two  brethren  without;"  Gen.  ix.  22.  Now 
merely  aecing  might  be  accidental,  unavoi<luble.  and  noway 
criminal.  We  must,  therefore,  Huppoae,  ihura  was  somethiug 
mure  ui  the  caac  than  la  plainly  expressed. 

Somo  Jewish  doctors  maku  his  crime  to  be  castrating  his 
father  iVuah,  to  prevent  his  baring  any  more  sons,  leat  bis 
share  in  the  division  of  Uie  world  should  not  be  as  large  as  be 
winhed  ;  which  conceit  some  very  grave  authors  hare  serioualy 
refutwl,  from  tlieae  words:  "  Noah  awoke  from  his  wine. and 
knew  wliat  hia  younger  son  had  doue  unto  him ;"  vcr.  24. 
They  argue,  that  if  Ham  hud  performed  so  piunful  an  opera- 
tioQ  upon  his  father,  the  anguisli  would  undoubtedly  have 
awoke  bim,  and  the  erimuial  had  been  tukeu  in  the  veiy  fact. 

Mr.  Vander  Hurt,  professor  of  the  oriental  languages  in  the 
university  of  Helmjdad,  is  of  opinion,  that  Manra  crime  was 
coiitmittinj*  inrotti  with  hi«  father's  wife.  Uut  if  we  may  gup- 
poM.'  the  tmrration!)  of  Moses  to  bo  thus  disguised,  there  wUI 


8  JEWISH    ANTIQUITIES.  [BOOK  I. 

be  hardly  any  depending  upon  a  single  fact  he  relates.  The 
moBt  probaUe.  therefore,  as  well  as  the  easiest  account,  is  this, 
that  Ham  told  his  brethren  of  what  he  had  seen,  in  a  scornful 
manner.  It  is  said,  "  he  told  his  brethren  without;"  per- 
haps in  the  street,  publicly  before  the  people,  proclaiming  his 
father's  shame  with  coatempt  and  derision;  the  very  sin  to 
which  such  exemplary  "vengeance  was  afterward  threatened  : 
"  The  eye  that  mocketh  at  his  father,  and  despiseth  to  obey 
his  mother,  the  rarras  of  the  valley  shall  pick  it  out,  and  the 
Twu^r  eagles  shall  est  it ;"  Prov.  xxx.  17. 

ddhr.  It  is  inquired,  why  Xoah  denounced  the  curse,  not  on 
Han  himself,  but  on  his  son  Canaan ;  Gen.  ix.  25. 

It  mi^l  reiT  likirly  be  a  reason,  why  Canaan  is  here  bo 
fittiticulaitT  mentioned  by  Moees,  that  hereby  the  Israelites 
■n^i  he  encounced  lo  war  against  the  Caooaanites,  who  were 
die  pwterirr  v^'  tlu$  C«naan :  when  they  knew,  that  by  a  curse 
tWy  «m  denxco  u>  subyection  and  slavery;  and  that  on 
t^  Kvwni.  :h«y  m-^t  be  assured  of  victory  over  them. 

Bui  as  »  the  re»«oa  <£  the  cnise  being  denounced  on 
Oakaaa: 

tj*.  Soar  S%  C«?)JUta  vnJcrsand  Canaan's  father ;  which 
»  a  *«>  5uiT>i  -j»»,r<r?cw»ii.«. 

doA  -  Dte  ,-«vi;x\r  <«'  iK"  Hrbnw  doctors  is.  that  Canaan 
1tT««  iUL*  >>4«>;  17  xr.  ^XK7<v-v«t  loanre^  and  made  a  jest  of  it 
tv  h»  th&t}icr  Haxc.  Kor  pwot  «  xhi*.  they  afiece  the  words 
ahnKiy  ^«<s«^.  "  Nvtkk  a«\-4.e  ttvm  hi»  wme^  and  knew  what 
hn  xoQ'.'^^rr  StTir.  had  otiOkc  bbIo  hsa  :"  ver.  C4.     Bt  ]E^  U3 


mAP.I.]  PATKtAXCHAL  OOVRBKMKJfT. 


9 


an  is  evuJorit  from  the  following  wonls  :  "  Gmi  shall  enlarge 
Japhct,  aihl  hv  bIwII  dwell  in  the  teriu  of  SUvm;'*  ver.  27. 
Nov  though  th«Canaaiiili»  KuHerad  for  thdr  o«m  wins  (Lev. 
xriii.  24,  25,  and  Gen.  xv.  16),  y«t  it  was  a  pivscnt  panish- 
mcnt  ioOicted  npoa  Ham,  lo  be  iiiforatL-il  by  the  spirit  of 
prophecy,  that  one  branch  of  his  pORterity  wuuld  prove  so 
cxccvdiog  Tile  as  to  fnll  remurkably  tuidcr  the  cunte  uf  Ood. 
And  be  made  a  slaTe  to  the  posterity  of  hU  brcthrtn.  Which 
leads  us  to  inquirv. 

3dly-  What  is  mcaDt  by  his  being  a*'8eiTnntof  scrrants:" 
"  Cunu^  be  Canaan ;  a  servant  of  serranta  iihall  he  be  unto 
his  brethren." 

This  may  easily  be  dctenmned  from  the  umj  uf  the  liko 
phniK  on  other  occanoue.  Samtum  taaetontm  signified  the 
uiotft  hoiy  place  in  the  Jewish  tabcrnacie  and  temple;  and 
rauticuat  cantkoriim,  the  [uo«t  excelltnit  Kong.  fn  like  man- 
ner, atrvua  tertvrum,  n  servant  of  >>on'ants,  in  tbe  basest  and 
vilest  of  »i^rvttnis.  that  is,  a  slave ;  and  very  remarkaUy  was 
the  prediction  lultilled  eight  hnndred  yrant  after,  when  tlie 
Israelites,  who  were  descended  from  Shem,  took  poeaaBetoa 
of  the  Kind  of  Canaan,  subduing  thirty  kin£r¥>,  killing  a  vast 
ntmibcr  of  the  luliabitunUi.  laying  h^-uvy  tributes  ua  the  re- 
mainder, or  driving  them  out  of  their  country,  and  using  the 
Giboonites,  who  suved  tliemMlve*  by  a  wile,  though  not  pro- 
perly as  slaves,  yet  as  mere  dnidgca  for  the  serricc  of  the 
tabanucle;  and  when,  afterwards,  liie  scattered  relics  of  the 
Cansanttea,  at  Tyre,  at  Thebes,  and  at  Carthage,  were  all 
conquered  and  cut  00"  by  the  Greeks  and  Komans,  who  wore 
deaeended  from  Juphvl.* 

The  second  instance  which  Godwin  prodacee  of  the  de- 
spotic power  of  the  patriarchs,  ts  Abraham's  turning  llagar 
and  Uhrnart  nut  of  hu  fnttiily  ;  Oen.  xxi.  9.  &c. 

Wht-n  Abmhoro  left  bis  father's  house,  and  came  into  the 
latid  of  Canaan,  beini;  tlicre  mi  juris,  and  aabject  to  none, 
he  doubilcfift  exercised  a  patriarchal  jurisdiciioa  in  his  own 
foniily;  in  which  he  was  succeeded  by  Isaac  and  Jacob.  Itut 
u  fur  his  tumtug  hiM  uuicubiue  and  her  sons  out  of  doors, 

*  Stc  Plilligpj  Olearii  ditputal.  linlorico-monil,  lie  Ctiwa.  nuMiCL 
lipk.  IT07;  and  Apod  Umbb.  nov.  thoolagico-phitniiNf.  bun.  I.  p.  1011, 
Ufd.  Bll.  elAnuul.  17)3. 


to 


leWISH    ANTtQVirtK#. 


BOOK  1. 


when  lie*  bod  a  chiUl  by  his  lawful  wife,  it  in  tuo  coiiiiuoii  n 
case  to  bo  on  vTiduuci:  uf  any  BUigular  uutbonty  vestvd  iaj 
the  pairiarchft,  attd  peculiar  to  those  aee«. 

The  thinJ  instance  w  that  of  Jncob's  dennunt^inf^  a  cun)«  i 
upon  Simron  anH  Levi, — "  Cureeil  be  tlicir  an^er.  for  it  wna 
fterco;  iittd  ihnr  wrath,  for  it  wne  cruel:  1  wilt  dividi*  thrm 
ia  Jacob,  nod  hcntter  thciii  in  laniel ;"  Gen.  xlix.  7. 

But  thin  niigbt  havu  ljt*fn  nwrv  prupi-rly  alleged  as  an  in- 
Htancc  of  prophetic  iiispimtion  than  of  patriitrchal  authority ; 
it  bein^  among  the  predictions  which,  under  a  divine  ajftntus, 
Jacob  deliviTwl  concfniin^  the  posterity  of  hit*  twelve  turn)*. 
And  very  remarkably  was  this  prediction  fulAlled.  The  irilic 
of  Simeon,  upon  the  division  of  the  land  of  Canaan,  had  not 
«  separate  inheritance  aaaif^cd  them  by  themaelves,  but  only  | 
a  portion  in  the  midfit  of  the  tribe  of  Judah ;  Josb.  xix.  !.!>.! 
And  when  they  n'ere  afterward  increnKed,  they  acqnirvd  po»>' 
nsaions  wlivre  thvy  could,  far  from  the  rc»t  of  their  brethren ; 
I  Chron.  iv.  39.  42.  And  if  thi.'  Ji-wiiih  tradition  be  crwUble, 
that  many  of  them,  wantinf^  a  livchhood,  engaged  in  teaching 
c-hildren,  and  were  employed  as  schoolmasters  in  alt  the  otlxT 
tribes  of  Israel,  it  was  a  further  accomplinlimem  of  Jnrob'sj 
prophecy.  A»  for  the  tribe  of  l^vi,  it  w»8  reniarkablv  scat^ 
tered  umnn^  the  other  tribctt;  having  no  trad  of  loud  an- 
signed  it.  in  the  manner  they  had,  but  only  certain  cities  (wt(f) 
a  little  Idiid  about  thent).  out  of  alt  the  other  tribes.  Sec  Josh, 
xxi.  pttstim.  Ilowbeit,  as  this  tribe  manifested  an  extraor 
dinary  zcnl  ag;ninst  idolatry  in  the  affair  of  the  gnldcn  rair, 
Exod.  iixii.  26 — 2H,  the  curse  was  taken  ofl',  or  rather 
lunicd  into  a  blessing,  ver.  29 ;  for  it  was  consecrated  of  i 
1o  "  teach  Jacob  his  judgments,  and  Israel  his  tawM,"  Deut. 
xxxiti.  0,  10;  and  the  Lrvites  had  Uie  teiilli  of  all  tJie  in- 
frroajMof  the  landaimigncd  them,  throii^lioul»ll  the  country. 

The  fourtli  instance  of  patriarclwl  authority,  which  is  id-' 
Icf^,  is  of  Judah  ;  who.  when  he  was  infonuv<l  thai  Tamar. 
hid  dauu'hter-m-law.  had  [>!av«l  the  harlot,  iind  w:iji  wirh  rhilrl 
by  ifthuredom,  said,  *'  Uniij:  her  forth,  and  let  her  be  burnt;" 
Gen.  Kxxviii.  24.  From  whence  it  is  inferred,  that  Judah. 
as  a  patriarch.  wa.H  inveHlt^tl  with  siipn-nu>  unthnnly  in  hia 
own  bouse,  and  cvmi  with  power  of  hfc  and  di»th.  13ul  to 
tbta  il  is  objcctcil. 


CHAP.  1.]  BBBKEW    GOVBKIIMKHT.  11 

1st.  It  IB  not  fHvbable  that  Judah  shoald  be  inresteil  with 
such  aathority.  while  his  father  Jacob  was  still  Irring:  much 


3d]y.  That  he  should  hare  such  a  despotic  power  over 
Tamar,  who  was  not  one  of  his  fiuuily ;  for,  after  the  death  d 
Onan,  she  had  retomed  to  dwell  in  her  own  father's  hooae ; 
Tcr.  II.     Nor, 

Sdly.  If  be  had  possessed  such  a  poww,  is  it  likely  he 
would  have  been  goil^  of  so  much  injustice  and  cnidty,  as  to 
put  her  to  death,  when  she  was  with  child  ?  Peifaaps  there- 
fore Jiidah  might  speak  trnly  as  a  proseestor :  "  Bring  her 
forth,  to  her  trial,  in  order  that  she  may  be  burnt  after  her 
delirery."  For  though  the  law  of  Moses,  which  enacted  that 
adultery  should  be  punished  with  death,  Ler.  xx.  10»  was  not 
yet  giren,  boming  seems,  however,  to  hare  been  the  pvaisb- 
ment  of  that  crime,  which  custom  had  established.  We  find 
it  |»actised  by  the  PfailistiDes,  who  were  not  under  the  law  of 
Moses.  When  Samson's  wife  .had  married  another  man, 
"  they  burnt  her  with  fire ;"  Judges  xr.  6.  It  is  fortb^  to  be 
considered,  that  though  Tamar  had  hved  a  widow  since  the 
death  of  Oaan,  yet  she  was  legally  espoused  to  his  younger 
brother  Shelah,  and  only  waited  till  be  was  of  proper  age  for 
the  consummation  of  the  marriage,  and  therefore  she  was  coo- 
sidered  as  a  wife,  and  consequently  as  an  adulteress. 

Of  the  Special  Form  of  the  Hebrew  Gotermmemt. 

Haring  tfaus  examined  the  bints  of  the  patriarehal  form  c£ 
gOTemmeot,  which  are  to  be  found  in  the  only  aothoitic  hifr- 
twy  of  those  early  ages,  we  proceed, 

il.  To  consider  the  special  goremment  of  the  peo{Je  of 
Israel,  from  the  beginning  of  their  national  polity  to  its  final 
disscJution.  Here  I  shall  distii^uish  this  large  tract  tii  time 
into  four  periods : 

Ist.  From  their  entrance  into  ^ypt  to  their  entrance  into 
Canaan. 

2dly.  From  their  entrance  into  Canaan  to  the  captinty. 

3dly.  During  the  captivity ;  and, 

4thly.  From  the  captivity  to  the  destruction  of  Jerusalem. 

I.  lie  first  period  is,  firom  their  entrance  into  Egypt  to 


JEWISH    ANTlQiriTIKB. 


l^BOOK   I. 


tliirir  rntnticc  into  Cuniiiin.  which  may  cotivetiiciitly  be  suImj 
divided  iiito  two  Icfucr  ]>criod8. 

Thti  roriticr  takes  u]i  Uiu  tiue  of  their  lojouniing  in  the  tandj 
of  H^-pt ;  the  latter,  the  time  of  (heir  mignition  through  the] 
wiidemcss,  from  Fgypt  lo  CannAti. 

First.  As  lo  the  itate  and  form  of  their  government  while 
thpy  sojourned  rti  Kg>'pl. 

No  doubt,  while  Jacob  and  Joseph  Uved,  they  were  (heir 
own  ma&U-'TS,  and  were  governed  by  thtnr  own  lows.     And 
ibou^di  aflcruards.  "  when  another  king  aiwe  that  knew  no^ 
Joseph."  they  were  euslavcd  by  the  Egyptians,  yet  wc  nin.f\ 
perhaps  diiKcrn  the  shadow,  at  least,  of  some  funa  of  civiM 
government  still  subsisting  among  them. 

God  commanded  Moses  to  "gather  the  O^lpl  ziktitim.  clden  . 
of  Israel,  together,  in  order  to  deliver  to  them  the  message  «*ilh 
which  he  was  sent  to  their  nation  ;"  Exod.  iii.   I(j.     And 
*'  Moaes  am)  Aaron  went,  and  gathered  together  all  the  elders ' 
of  the  children  of  Israel ;"  chap.  iv.  "29. 

By  elders  ttome  uudenttand  the  juilgcs  in  their  civil  conrts; 
because  we  find  tliift  titJe  anerwarde  applied  to  mich  judgeti. 
Dent,  xxi,  '2,  xix.  12.  and  in  several  oilier  plnccs.  But  it  it 
an  objection  of  no  small  weight  aguiiisl  this  opinion,  that  when 
Mo9C8  had  brought  the  tsnielite*  ont  of  Egypt,  there  were  no 
snch  judges  nninnt:  them  ;  but  Moses  jndgcd  oil  himwif,  lo  his 
cscecdmggnnil  trouble;  Exod.  rviii.  13,  &c.  Hy  the  elder*., 
tlicrcfore,  s|>oLeo  of  before,  during  their  abode  in  Egypt,  may 
only  be  meant  the  wisest  and  grarest  men  in  tlic  hiiihciit 
eatcvni  among  them,  or  at  most,  according  to  Mr.  Selden, 
the  heads  of  their  tribes.* 

"■  As  fur  the  O^lBtt'  shourim,  officers  of  the  children  of  Israel, 
Exod.  V.  14,  which  they  luid  umnngst  them  nt  this  lime,  they 
Mem  to  have  been  appointed,  and  set  over  lUrm,  by  the 
Egyptians,  merely  fur  the  pur|K)S«  of  overseeing  the  work 
they  were  employed  in. 

So  th:it,  upon  the  whole,  we  have  only  very  dark  and  un- 
oertain  hinu  uf  imy  vpeciul  form  of  government  among  the 
Hebrews  during  their  abode  in  Egy|»i.     But, 

Secondly.  The  form  of  their  government  is  fur  more  con- 


twr.  Ilcbr.  hb.i.csit.  t&. 


cnAw.  I.] 


TBC    THEOCKACt. 


13 


M}iicuons  in  aiitl  timing  tlmr  ui^ijao  througk  ibe  wildcr- 
nei*  from  Egypt  lo  Canaan. 

PivaentJy  after  they  bad  led  EpTP*.  tbe  ThMkcncy  was  ace 
up  amung  tlvm,  that  is,  God  coodcaceiMlcd  to  be  their  kio^ 
aa  wdl  B&  thrir  Gud.  The  word  Sm^potm.  fonned  by  Jowphwi 
fnnn  6toct  Dau.  aiid  iqporiM.  inpero.  very  bapptljr  rrpnilh 
that  pecoliaf  guvvniinent  which  God  exerct««d  orer  the  peo- 
|it«  of  fimel.     Tu  them  he  stoud  in  a  ihtvcruld  relation. 

Fir»t.  A&  tlirir  Crcatt«.  in  coatnum  with  the  rest  of  uii- 
kind ;  aud.  therefore,  as  the  Lord  of  their  conscienocfl,  he 
required  from  ihvm  all  (he  duties,  of  the  moral  htw. 

Secondly.  He  was  their  God,  aalhey  WHe  a  visible  chufch. 
■unrated  from  all  the  notkm  of  the  earth  to  be  his  pecubar 
people.  In  this  cliaractcr  lie  prcsctibed  tbe  pendiar  fornui 
iumI  diatinguiRhing  rites  ind  ceremanie«  of  Ihdt  rrhpcwn 
worship. 

Thirdly.  He  was  their  pfvper  kin^,  the  aoveieigB  of  llMir 
body  |M>litic.  in  which  character  be  gsTe  tbetn  jodicial  mr 
imliiitnl  liiwfi  rvbtiog  to  gorenuaent  and  ciTiI  life :  beordend 
*  royul  palao)  to  be  buili  (ot  bis  residence  among  them,  I 
maan  the  tabernacle,  in  which  he  dwelt,  or  mamfcMcd  his 
•pecal  presence,  by  the  Shechiaah,  ai  tbe  Jewv  call  it ;  thai 
ta.  by  a  bright  clood,  or  gk^-,  appeanog  over  the  mercy -oeat. 
betwixt  tbe  twocheriibim  in  the  innemoM  room  of  that  palace. 
Ler.  xri.  2;  on  which  [account  be  ts  aaid  to  "  dwdl  betwixt 
the  chcnibiro,"  Psalm  Ixxx.  I ;  and  to  "  tit  betwixt  ibe  che- 
rubim." Paaku  xcix.  I.  Fruoi  thence  be  gatv  fortfa  otadei. 
or  Hgnified  his  will  ooocernini;  tuatt«rv  of  imporuoce  to  the 
state,  which  were  not  dctefuincd  t^  the  body  of  written  lawa; 
Ler.  i.  1. 

It  Kbould  seem,  the  oamnun  way  of  ghring  ihcae  ofados 
«nu  by  an  audible  Twce.  In  thia  wuaattr.  w«  are  i  ipn  laly 
infomed.  the  oracle  was  girtn  to  Moaet.  when  be  wtnl  into 
the  tabernacle  to  eonsalt  it ;  Nomb.  vit.  89.  And  it  may  be 
infenad  CrAm  the  phrue  by  which  tbe  onde  ta  aciiaUy  ex- 
prr«ed.'*Jebarah  tpoke.  aaying."  or  "Jeborah  Mid." 

Iloweret  that  waa  (which  will  be  coaBsdcred  more  folly  is 
ita  profier  pUce),  it  anffictently  appeaiw.  (bat  by  the  ocade.  or 
by  Jcliorah  bim*elf,  all  law*  wen  enacted,  war  was  pro- 
elaim«d,  and  tnagictnitea  were  appointed ;  in  which  ilirnr 


14 


JEWISH    ANTiqt'lTIKS. 


[■ODK  I. 


thing*  th(>  xumma  potesta*.  or  wrttm^  aothority,  of  vof 
klatc,  ciiiuiittti-ll).* 

1st.  LawM  worn  ciiact«d  and  proroulgftted  imioediatcly  by 
the  oraclu,  or  voice  of  Jehovah. 

TbuB.  Vihva  tli«  laws  of  Uic  two  tables  were  ^vvn  at  mount 
Siiuti,  tiio  vutc«  of  Jeliuvuh  muk  h«anl  by  ull  tbc  |wuple : 
Dout.  V.  '2'Z,  23.  ])ut  tlio  nuijesty  iq  which  God  uiajiifmt<rd 
hiin«ctf  on  that  occa^iion  was  ao  very  awful,  thui  it  fluuck.  Uicm 
wilh  uroazi'tuciit,  aiid  a  kind  of  horror;  therefore  the  rest  of 
the  hiws  were,  at  their  request,  comniuQicaied  more  prirately 
to  MosM,  and  by  him  to  the  |)eople.  Yet  they  w<tr&All  given 
ininiedialelv,  by  the  omcle,  or  voice  of  Jebovuh.  "  The  Lord 
ftplike  unto  MuHes,  Miying,"  i&  the  usual  jtrvfac«  lu  every  body 
or  |>arccl  of  laws. 

Now  these  laws  are  an  evidence  that  Jehuvuh  acted  as  their 
king,  aa  wuU  bk  thfir  God,  »iacu  they  coiituiu  a  number  of 
forensic,  as  welt  as  moral  and  ceremonial  precepts,  relating  to 
tlutr  civil  polity  and  government,  to  their  magistrates  aiid 
judgeH,  their  estalen  and  iiihentunce»,  their  trade  and  coin- 
meree,  and  even  to  the  form  of  their  houseft.  their  food,  and 
their  apparel.  God  enacted  all  ttieirlaws.  and  no  |>uwerwujt 
Tesl4^d  in  uuy  one  eliic,  cither  to  wake  new,  or  n.'j>eal  old 
ane». 

2dly.  God,  OB  king,  rraers-cd  to  himself  the  soTereii^  nf^t 
of  iirocJuiniing  war  and  making  peace  witli  their  ticighlxiunug 
aationa. 

He  proclaimed  war  witJi  the  Amalekite*.  Exod.  xvii.  IG, 
at)d  with  the  Midianites.  Numb.  xxxi.  1,2;  and  tl>erefore  a 
t«ertjun  blNtory  of  the  wars  of  the  iRraelilcs.  now  lost,  is  called 
'"the  lMM>k  of  the  want  of  the  Lord  ;"  Xnmb.  xxi.  14.  Jeho- 
vah commanded,  and  even  headed,  their  armies  in  their 
HMrcbwand  in  llicir  bnltles.  Tims  the  Tnl>rniacle,  or  royal 
tent,  [ad  thoir  marches  through  the  wilderucKs;  Irorn  thence, 
by  the  rising  and  falling  of  a  niiraculous  cloud  over  it,  was  the 
■igiial  t;ivt-n  when  they  nhould  proceed,  and  when  they  should 
nwt;  .Nunib.ix.  17,  IH.  Uy  tJiis  extruoidiiiary  appearance,  or 
token  of  the  divine  prewoce,  whs  the  course,  as  well  as  the 
time,  dT  iheir  nmrchun  dirt^clcd  ;  for  "  ih«  Lord  went  bd'ora 


VmI.  rmfinfi.  ilit  lUrp.  Uvb.  aeei  vii.  el  %tt\. 


CMAr.  I.] 


TItl    THftOOACV. 


i: 


tlt«sti  b)-<luv  ill  ■>  pilluf  of  a  clout],  to  lead  tbem  thewav;  and 
by  oiglil  iu  a  pilUr  uf  tire,  to  give  thom  light;  to  go  by  ilmy  and 
night;"  Exod.  xiii.  21.  To  the«e  isincalotui  signob  tboM 
wotdi  of  Mwtes  refiir,  "  WUeii  tlie  ark  set  forwaid.  Mows 
■aid.  Rise  up.  Lofd,  and  Irt  thiiie  eneaues  br  sc«Ueird,  and 
let  litem  thnt  hale  thee.  Hee  before  thee.  j\nd  when  it  nsted, 
he  s»id,  Ueturu.  U  Lord,  unto  the  many  thousanda of  l»Tiiel ;" 
N'orott.  JC.36,  36. 

We  (uay  rennuk  by  the  war,  with  TauUnan  in  his  oo4«Bon 
Virgil,  that  it  prxwcvded.  probably,  from  a  iraditioo  of  thb 
nMtal  a|ipeaniDce  of  Uie  God  of  Icrael,  that  tbo  heathen  poets 
fnqiuiitly  reprewnt  thdr  dcittca  as  appealing  in  adoad.with 
a  peculiar  bnghtnem  la  it. 

Now,  GfKl  litmiHrlf  undertaking  to  kad  their  marches,  it 
was  gnat  pceaiupptiaa  in  them  vrar  to  aafch  withool  hts  aig- 
nil  or  Older;  and  when,  there&m.  thejr  wonid  tfcas  ban 
■arched  into  Canaan,  Mosoa  sharply  expostoiatea  with  them. 
"  Wbecvfvrv  uuw  du  yoo  tnn^reos  the  comoiandneot  of  the 
Lord  ?  But  it  ahslL  not  prosper.  Go  not  np.  for  tib*  Lofd  is 
uot  among  rou,  that  yc  be  not  aroitxen  before  yonr  enemiea ;" 
.Numb.  xiT.4l,  4'2.  U'hich  woids  sogge«t  a  safficienl  resiua 
of  their  being  somctimeA  defeated,  thouiih  Jehonih  himself 
was  their  king  and  general. 

The  whole  dtreetioo  of  the  siege  of  Jericho,  and  the  ■winer 
of  taking  it.  Joeh.  ti.,  an:  afurtbu  tUustnous  instanoe of  J«- 
borah'ft  iinniediate  coodnct  of  tbcir  miUtair  afTairs. 

3dly.  God  in  his  royal  capacity  appointed  all  offioos  in  the 
■utv.  Thus  be  mode  Moms  his  vioeroy  or  [niina  miniiHr, 
and  Joshua  not  only  the  soeocaorof  Moses  sAer  hi*  death. 
Imtan  associate  with  hint,  orhiade])ntvandlieiitcoant.dunog 
his  hfe :  for  so  Dr.  Fatiick  ondetstands  that  cvder  whick 
God  gkTo  to  Moses  oooocming  Joahoa,  '*  Tboa  afaak  put 
soou  of  thiao  honour  opoa  him.  that  ail  ika  nmgrfgitian  of 
the  ehildrc-u  of  bra^  laay  be  obedient;*'  Simmb.  urii.  20. 
OnkekM,  lodml.  sod  the  Hebrew  doeturs,  nwieriyand  b]r  Ifcs 
word  *m  kad,  i«hkb  w«  raider  "  honour"  in  that  pboe  Qmt 
which  noil!  cosopanly  atgnftas  glory),  th*  spJcodow  wludi 
shooe  in  the  Cue  of  Moacs,  after  be  came  down  from  the 
■wum,  part  of  wfajdi.  thejr  supposed,  was  now  imparted  to 
Joshua,  in  order  to  m^e  him  appear  mere  vemtsUe  in  the 


10 


>Rttl»H    ANTlQUITtCft. 


[enOK  I. 


Vfn  of  th«!  ix'oplr.  Vpoa  which,  tlicy  nay.  Moncs'ii  fiico 
ftltonv  lil>u  1-lic  •iiiu,  JonIiuu'')  Uke  l)iu  moon.  Hut  tlicy  sliuulJ 
baT«  obMTired,  ihst  Moses  »  ordered  to  put  some  of  tti»  glory 
or  honour  upon  Jofihua;  which  cannot  be  understood,  with 
any  pntpriety.  of  thuL  miractiloua  limtrf  whirh  Moseit  had  no 
|Kiwer  to  iiDpiirt.  but  niny  very  nuturally  be  interpreted  of  the 
liuuour  repnlling  from  his  authority  and  post  in  the  govern- 
itieiil,  in  which  JoHhua  wh))  now  to  be  joined  tvith  him. 

We  further  obncrve.  to  thi»f  purpoao,  iJml  when  Jethrp  sng- 
f![Ctriod  to  MoseK.  that,  for  hi«  tr-ifnp  in  the  ;>ov(>mmenl,  ht 
fihoidd  appoint  a  number  of  infimor  officers  under  him,  he 
(U'ing  duubtlviiK  infarmed  by  Moses  of  the  exlraunlinurv  con- 
stitulion  of  Uie  Hebrew  state)  did  not  propoBO  he  should  do  it 
without  a  special  order  from  Jehovah,  but  that  he  should con- 
Bolt  the  orTicle:  "  If  thou  nhall  do  [hiit  Uiin^,  and  God  com- 
mand thee  wj,  tlien  thou  ahalt  be  able  to  endure,"  &c. ;  Exod. 
xviii-  23.  And  thus,  likcwisi.*,  when  any  doubt  arose  about 
the  moaning  of  any  law  which  God  had  already  given ;  or 
when  any  case  occurred  which  the  law  hod  not  expresxly  pro- 
vided for,  Jehovoli  himself  must  bo  oonsulted  about  it.  Aa , 
in  the  caxe  of  tliosc  who  were  detili'd  liy  a  dead  body,  and 
therefore  could  not  keep  tlie  [>:i.sfluver  on  the  day  appointed, 
>'unib.  ix.  G — 10;  in  the  cane  of  the  sabtKitli -breaker, 
Numb.  xr.  34,  3^  ;  and  of  Zelophehad'a  dauf^hicrK.  about  the 
right  of  inheritance;  Numb,  xxvii.  6—7.  I'rom  which  iii-i 
stanoea  it  plainly  appoiirw.that  God  rtood  in  the  peculiar  rehi- 
tion  to  the  Univlilirs,  of  tlicir  kin^  a»  well  as  their  Go<l. 
\Vh«n.  therefore,  they  adcrwanU  desired  n  kin^  "  to  judge 
them,  like  the  other  narions,"  God  says,  thev  had  '*  rejected 
him.  that  he  Hhoul<l  not  roi};n  over  thcin  ;*'  1  Sum.  viii.  7.  And 
Samuel  upbraids  them  with  thia  their  rebelhon:  "  Ye  nid. 
a  kilt;;  Hhall  rvign  over  uk,  when  the  Lord  your  God  waa 
your  king,"  L  Sam.  xii.  12;  thut  is,  in  tlic  same  wnne  itf' 
which  the  kings  of  other  nation*  are  ihcir  kings ;  oiherwiae, 
the  di'Mirint;  an  earthly  king  would  n(»l  hu»-e  l»e«i  incoii»i!<(«nt 
with  tliL*  iw>vfn-i)j;itty  of  Jehovah,  ami  thi-ir  allegifince  to  him. 

Since,  then,  Jehornb  himtielf  wan  the  king,  an  well  as  the ' 
God,  of  Itfuel,  it  followii,  thol  the  prie^u  and  Levitea,  whcrj 
wen*  ihe  mure  immediate  and  >luted  nltenilantti  uii  hia  pre-' 
■not,  in  the  royal  luint  or  {nlace,  us  the  tubernaclo  or  temple 


t«B  xngocRrtrv. 


17 


any  b«  styled,  snd  to  whom  the  execution  of  tho  law  wor  in 
amnf  cave*  committcil,  w«n^  properly  niitiisiers  of  slate  and 
of  civiJ  government,  a*  well  as  of  religion.  Thus,  to  them  it 
belonged  to  Hectare  who  were  clean  and  who  were  unclean ; 
who  should  be  nhut  out  of  the  congregation,  and  who  should 
be  Bdmilied  into  it.  The  poopio  were  to  inquire  of  the  law 
from  tlivir  month,  luid  that  in  rei>pect  lo  civil  as  well  as 
I'eli^ioufl  uiulU*ni ;  aiid  liiey  were  Hpjioinled  to  teach  Jacob 
God's  judgments  and  Israel  his  laws,  "even  all  the  statutes 
which  the  I.Dr<l  hathKpoken  nntothemby  the  hand  of  Moses;" 
Lev.x.  II ;  that  in,  the  forensic  lawft.as  well  as  the  moral  and 
ceremonial  preccptit. 

Hence  we  are  naturally  lo<l  to  conceive  of  a  double  use  of 
the  sacnbces  which  were  otfered  by  tlic  priests  iu  behalf,  ami 
at  ilip  choice  of  the  people;  of  which  ttiey  had  u  Bhure.asthe 
p»r<]uiKile8  of  iJieir  olfitre  :  I  mean,  that,  besides  their  typical 
and  reli^riouB  use.  they  were  aJso  intended  for  the  HUpporl  of 
the  state  :ind  civil  govemment ;  inasmuch  as  these  minislerx 
of  state  were  chiefly  mniutaineil  by  them.  Ko  thai  the  »llot- 
tnenti  to  the  priests,  out  of  the  sacrifices,  may  be  considered 
as  designed,  like  the  ciril-liiit  money  in  other  nations,  for  the 
inmedtale  support  of  the  crown  and  the  officers  of  stale. 

On  these  principles  we  are  enabled  to  account  for  Paul 
sacrificing,  as  we  arc  informed  he  did,  after  the  conunen cement 
of  tlie  Chrititian  dispensalinn.  AetR  xxi.  2fi;  nn  action  which 
has  been  severely  ccnsure*l  by  fiome,  an  the  ^eatetit  error  of 
his  life.  Hereby  he  not  only  gave,  say  they,  too  much  coun- 
tenance to  (he  Jews,  in  their  sitperstitiotis  adherence  lo  the 
law  uf  Moses,  after  it  wus  abroE^ated  by  Christ ;  but  hut  oHiir- 
ing  IhcKe  typical  sacrifices,  afler  the  antitype  of  them  was 
•ocomplished  in  the  mcrifice  of  Christ,  was  a  virtual  denial  of 
Christ,  and  uf  thL*  virtue  of  his  n.icnBce,  which  superseded  hU 
others.  Paul'H  long  trouble,  which  bet^un  immodiately  af^r 
this  aSkir,  some  have  looked  upon  as  a  judgment  of  God  upoo 
him  forthia  great  ofiencc.  But  if  this  action  was  really  so 
criminal  as  tome  suppose,  one  cannot  enough  womlvr,  that  so 
good  and  so  wise  a  man  aa  Paul  was  should  W  guil^  of  it; 
and  that  the  apostle  James,  and  the  other  Chridtiim  elders, 
fthonid  all  advise  him  to  it;  ver.  18.  23.  24.  It  i»  likewws 
strange,  that  we  find  no  censure  ever  patised  on  tfaia action  by 

c 


18 


JEWiaH    ANrilfUITlBS. 


[fioqK  I. 


any  uf  Lhe  aacnd  writern;  not  eren  by  Paul  hinuelf,  who 
appears  so  ready,  on  other  occo&ioiid.  Ln  iick  now  ledge  and 
fauaiUe  hiiiutuirfor  bin  crrorH  antl  railing.  Uu  tbe  contcBry,  he 
retlvcto  witli  comfort  on  liis  having  complied  with  thecusUitna 
of  the  Jew*,  in  urdvr  to  rumovu  their  prvjudice  against  him 
«iid  hii  niiiuKtry,  nnd  against  the  gonpel  which  he  pieiichtO, 
and  to  mn  thcin  over  to  embrace  it :  "  Unto  the  Jews  1  becume 
OS  a  Jew,  that  I  might  gain  the  Jews ;  and  this  I  do  for  the 
gospel'!,  sake;"  I  Cor.  \x.  20.  23. 

To  L'luctdate  this  point,  we  are  to  consider,  tliat  there  wna 
a  political  as  well  as  typical  use  of  sacrificoH ;  and  that  tJiougb 
tJie  typical  cvasud  u|ion  Lhe  sacrifice  uf  Christ,  yet  the  jHihticul 
continued,  till  Ciod  in  his  providence  broke  up  the  Jewish 
State  and  polity,  about  forty  years  after  our  Saviour's  death. 
Till  that  time,  it  was  not  merely  lawful,  but  matter  of  duty, 
for  good  subjects  to  pay  the  dues  which  were  appointed  by 
law  for  the  support  of  the  govcrniucnt  and  magisljacy.  Now 
of  this  kind  was  the  sacrifice  which  i'aul  offered;  and  in  this 
view  they  were  paid  by  Christians,  dwelling  in  Judea,  u&  well 
as  by  those  who  still  adhered  to  the  Jewish  religion .  So  that, 
upon  the  whole,  this  action,  for  which  Paul  has  been  so  much 
censured,  probably  amounts  to  nothing  more  than  paying  the 
triliute  due  to  the  mitgistrate  bv  law  ;  which  the  uposttu 
enjoins  upon  all  other  Christians  in  all  other  nations;  Kou. 
siu.6. 

From  tlttfl  aocouDt  of  the  Tlieocracy.  and  of  the  peculiar  re- 
tatioHH  in  which  Ood  stood  to  tbe  Hebrew  oatioii,  we  may  also 
percoivo,  in  wbiit  aeoM.  ami  how  fftr,  the  Levitical  sacrifice* 
could  maku  atonemeoi  for  sin .  ThtH  they  arc  often  naid  to  do ; 
and  yet  it  ia  aaaerted  in  the  Kpistle  to  the  Hebrews,  chap.  x. 
4,  "  that  it  ifl  not  ])0ssible  that  the  blood  of  bulls  nrtd  of  goats 
should  take  away  aina ;"  that  is.  sins  against  Ctid  as  our  Crea- 
tor and  the  Lotd  of  conscience.  But.  besides  the  typical  re- 
fiMCncc  which  the  Jewish  sacrilkes  had  to  the  great  atone- 
nent  by  the  sacrifice  of  Christ,  they  may  b«  supposed  to  mak«. 
a  proper  and  equitable  atonement  for  tnuisgreaeiona  of  the  p 
cultar  law  of  the  Thcocmcy,  or  for  sins  committed  oguiiiKt  God. 
merely  as  ktnguf  tlie  Jewa.  It  is  enacted  in  the  luw  of  Mosci 
Ltv.  V.  16.  16.  that  if  a  penon  "  had  oommitt«d  a  tn>ftpa8S,j 
and  sinned  through  ignoraoce.  in  the  holy  things  uf  the  Lord 


CM  A  v.  !>.] 


jnaiTBvn. 


18 


(that  is,  hf  m^fhfing;  to  hU  own  prime  we  what ifaovM liKve 
been  paid  Co  God  aj  king,  or  to  the  pntsOM  h»  Buawters),  ba 
iluttU  nnke  aoiwirfa  to  the  fuD  value  in  numey ;  MUing  to  it 
m  fifUi  f>art  owie,  and  •  nm  for  a  liuni—  iifliiiiii^,  with 
vfaich  the  prisai  afaoaJd  aftke  atonemeatlbr  him,  aad  it  ahoaU 
be  foigivca  hoa."  Now,  in  the  case  of  a  sia  oTigaocanee,  this 
nigbl  well  be  deemed  an  equitable  and  full conpeosatioa.  and 
■0  a  proper  atonement  for  the  ain,  or  treapaia.  But  if  thia,  or 
any  other  trespaMS,  una  ooounitted  preramptnooaly,  that  ts, 
wilfolly  and  audacioniity,  in  contempt  of  the  divine  Majecty 
Htkd  hia  antbority,  that  drcumstanoft  rendered  it  a  on  against 
Ood,  aa  the  IxtrA  uf  coosoieiKse ;  forvdiieh  therefore  an  bmtal 
aaorifioes  conLd  atone  ;  bot  it  ia  aaid.  "  That  soul  ahall  be  cut 
off  from  among  his  people ;"  Numb.  n.  30. 

We  have  only  funher  to  obserre,  upon  this  Corm  of  gorenH 
ment.  which  waa  peculiar  to  the  Hehmws,  that  aa  God  himself 
WM  thair  king,  ao  Moaes  wna  his  viceroy*  in  whom  the  aupreme 
rrfhniiiiliral  aa  well  aa  civil  power,  under  Ood.  waa  hxlgod. 
By  bim  Aanm  and  hie  aona  wee*  put  ioto  the  piiesthood ;  the 
royal  palace,  or  tabomade,  waa  built  by  bis  directioo ;  by  him 
it  was  consecrated ;  he  gave  the  nation  the  whole  body  of 
their  Uwa ;  he  was  commander-in-chief  of  all  their  forces.  All 
this  did  Moses  by  commiBmon  from  Ood,  or  rather  God  did  it 
by  Moses.  So  that  though  the  aervant  of  Ood,  yet.  as  chief 
among  men,  ba  ia  called  king  in  Jcahnnut ;  Deut.  xxKiii.  6. 
For  though  government  by  kings,  propesiy  so  called,  waa  not 
aet  up  till  the  days  of  Saul ;  yet  the  title  was  moie  ancient, 
and  given  to  poiaoos  of  high  rank  and  great  authority,  though 
they  were  never  crowned,  never  attended  with  royal  pomp, 
nor  tBveated  with  the  regalia :  in  iMrticular  it  was  applied  to 
the  Judges.  When  Abimeleoh  «■•  made  judge  in  Sbechcm, 
it  is  said,  they  madu  him  king.  Judges  ix.  G^  and  when  there 
»Wtmjadg«in  l»racl,  ili«  i»aid,"  there  was  nokin^g;''  Judges 
xvii.6.  'Tbus,  in  after  ages,  the  Roman  dictators  Ukewiae,  to 
whoan  Godwin  oompves  the  Hebrew  judges,  are  sometimea 
called  kings,  both  by  the  Latin  and  Greek  bistorians.  It  ia 
not,  theiefiue.  difficult  lo  account  for  Moeea'g  being  called 
king,  though  he  was  only  Ood's  lieutenant  or  viceroy. 

But  it  is  not  eo  easy  to  account  for  UnLel'it  being  called  Je- 
aharun.     Some  derive  the  word  froui^i^  fmhar,  m-rM«,  joirt  or 

t2 


90 


iRWIiH    ANTtQDITIBS. 


[boos  I. 


iJI^Uous,  and  so  make  h  to  signify  a  righteouK  peopl«.  Mon-', 
tftBu*  Knden  it  rn-riVu^o,  and  ho  docs  the  Samaritan  vemioii.i 
Hut  it  Bcems  a  conatderaMe  objection  a^iiwt  thi«  seDse,  thati 
Iiirarl  is  called  Jeahurun  at  the  Tcry  time  tliot  ihey  are  U|> 
bratdi'd  with  tJieir  sitiH  aiul  their  rebeUiun  :  "  Jesburun  waxc 
fnt,  and  kicl(.ed,''&c>  Oeut.xxxii.  16.  It  isrepUed.Jvsliurua'^ 
H  ttio  diiuiuutive  of  "tSl^  juthar  (for  uouum  uttctnm  tnjiiie  nt'i 
nttmetnliminutiviim),  iind  so  imports,  that  tliougb,  in  gciicr 
und  on  the  whule,  they  were  a  righlcouftpeople,  yet  they  wcrail 
nut  without  grciit  liiuliB. 

P(!rhapti  C'occetus  has  ^ivcn  aa  probable  an  interiirvtation  aa 
any.  He  derives  the  word  frum  ~nc  shitr.  winch  Higtutii's  uy 
M0>  behold,  or  discover;  from  whence,  in  the  future  tenn 
|ilural,  comes  ncn  jashttru,  which,  with  the  addition  of  Nnai 
peragogiciim,  makes  Je&hurun ;  that  is,  the  people  who  hud 
the  viaion  of  Ciod.*  Thiit  makes  the  name  Je»hnnin  to  be 
properly  npplied  to  Israel,  not  only  when  Moses  is  calkil  thci»| 
king,  but  when  Uiey  aru  upbraided  with  their  rebellion  agaiui 
God  ;  since  the  peculiar  maiiifcetation  which  God  hud 
of  hinitelf  to  them,  was  a  great  aggravation  of  their  ingratiludi 
and  rvbellion.     We  now  proceed  to  the 

Second  period  of  the  Hebrew  history  ;  which  commence 
with  tlieir  entrance  into  Connan  under  the  command  of  Jotthuu 
and  expires  at  the  lung  captivity. 

Joahaa,  the  Knccctwor  of  Mo^es,  and  captain -general  oCj 
Uruel.  nas  uf  the  Inbe  of  Ephniim.     His  original  name  waai 
jntnn  Iitii.htu»g,  Numb.  xiii.  tf.     It  waa  changed  by   Moaes«! 
no  doubt  by  God'a  command,  into  intnm  Jrhwkuang.vet,  iQ. 
Now  since  bulh  these  narot^s  iiifuify  the  same,  iiamtJy,  a  Sa- 
viour,  from  ysr- jiuhang,  iolvavit .  hehaUi  naved;  it  ia  inquired. 
for  what  reaftou  his  trame  was  thoa  changed  ?    To  account  for 
ibia.  two  conjectures  are  offered. 

Firat.  that  it  was  m  order  to  put  an  huouur  upon  hioi.  by 
addmg  one  of  the  lettorv  of  the  name  of  Jchovuli  to  his  name ; 
as  God  changed  Abratii's  nanic  intoorrOM  Abrahttm :  adding 
n  to  it,  from  hie  own  name,  say  the  Jews;  Gen.  xvii.  6.  Thu 
WW>  .lehos/iuang  may  wunify  uthatvr  Tki :  and  he  was  m;idc 
even  in  hia  name  a  more  eminent  type  of  ('hri«i.  who  bore 


I'hinn  Mom,  •«>»  9T3 


rilAP.  I.]        (lOVBRKMRNT   VNUSB    JOBHVA. 

(he  Rjuac  name  with  him.  Jv»uk,  nr  Jotihun;  and  who  is 
callod,  Luke  iii.  (k  mjnipmv  roi*  6tov.  "  the  saJration  of 
Ood."*  Bui  if  this  rcasun  fur  the  chiuige  of  Joshua's  name 
bo  thought  too  cabalistica], 

7^e  second  may.  perhaps,  be  more  sati&factory ;  v\z.  that  the 
name  jrcnn  Ho$heang  comes  from  the  imperative  of  hipkU,  and 
signifies,  save;  and  perhaps  his  parents,  by  (;ivin^  it.  meant 
to  cxpr«w  their  wish,  that  he  might  prove  a  maviour  to  Israel. 
Butycnrn^M<iJiAtr/7N^nomesfmm  ibcfuture  tense,  and  unifies 
*ulv»bil,  vr\M  save.  So  that  Moses,  by  making  this  change, 
predicted  and  promiM.-d  what  hi!<  parents  had  wished. 

Jodiua  had  be«n  Moftcs's  mininter.  Josh.  i.  t,  and  had  aC- 
tunded  upon  him  in  tits  highest  employments.  When  he  was 
called  up  by  Jobovab  into  the  mount,  to  receive  the  two  tables 
vi  the  law,  it  is  said,  iJiat  "  Moee«  rose  up.  and  his  mtni)(ter 
Joshua  -"  Exod.  xjciv.  13.  And  he  is  said  "  to  stand  before 
MoMfl,''  Dent.  i.  34,  not  snrely  as  a  menial  serrant,  but  as 
his  first  minister;  for  Joshua  was  one  of  the  heads  of  the 
chtldrcn  of  Israel,  and  a  ruler  in  his  tnbe ;  as  were  all  the 
Ivrelve  s|Mes  whom  Mosea  sent  to  search  out  the  land  of  Ca- 
naan, of  wbich  number  Joshua  was;  Numb,  xiii.2, 3.  8.  He 
only  and  Caleb  brought  a  good  and  true  report  of  that  land, 
encouraging  the  people  to  invade  it,  and  usuring  them  of  suc- 
cc«a,  N'umb.  xir.  6 — 9 ;  while  the  other  ten  gave  such  a  dis- 
couraging account  of  the  gigantic  stature  and  valout  of  tlie 
inhabilants.of  the  number  and  strength  of  Uieir  fortified  towns, 
aiid  perhaps  also  of  the  uuhealtluness  of  their  country  (which 
set'iuB  to  be  their  meaning  in  saying,  tbot  "  the  land  eateth 
up  the  inhnbitanu  thereof").  Numb.  xiii.  32,  that  the  people 
were  disheartened,  and  inclined  to  make  themselves  a  captain, 
and  retam  into  Egypt;  Numb.  xiv.  2 — 4.  God  was  here- 
upon so  much  displeased,  because  they  showed  such  ingrati- 
tude and  ixdklelity.  notwitlteUtuding  the  many  wonders  he  bad 
wrought  for  them  in  Hg)*pt,  and  in  the  dea&rt,  and  notwith- 
standing the  repealed  assuraitces  be  had  given  them  of  the 
eonqncst  of  Canaan,  that  be  sentenced  all  of  them  who  were 
twenty  years  of  age  and  upwards,  except  Caleb  and  Joshua, 
to  wander  in  the  witdcrncm  for  forty  yeara^  till  they  were  con- 


*  Vid.  Ailing,  dc  C^baliM. 


22 


JBWItU    ANTIOUIIICB. 


[book  1. 


■umed ;  that  uoue  of  tbem  might  enter  into  the  promioed  land. 
And  aB  for  those  to  vrboee  falac  reporbt  thi^  rebellion  wus 
Owing,  they  were  all  destroyed  by  a  nudduii  death ;  vcr.  36, 
87.  But  M  for  JuHhua,  he  not  only  lived  lill  the  Israelttes 
entered  into  the  land  of  Caoaaii,  but  had  ttiv  honour,  an  tlieir 
captain  •general,  to  conduct  them.  He  had  before  been  ap- 
pointed Moses's  successor  by  tlic  oracle,  or  by  Jehorali  hini- 
aclf,  and  had  been  Milenuily  orikuned  to  that  office,  whda 
.Mosea  was  lining.  Numb,  xxvii.  15 — 23;  and  after  his  death 
the  pooplu  ackiicmledgud  him  for  tuB  succeesor,  promising  to 
pay  him  the  same  obedience  which  th«y  had  paid  to  Mote*; 
Jo«h.  i.  16,  17.  However,  though  he  succeeded  Moses,  as 
God's  viceroy  or  lieutenant,  and  had  the  Huiue  authority,  mili- 
tary and  civil,  which  bis  predecessor  hud ;  yet,  m  some  re- 
<pccta  he  was  much  inferior  to  him ;  and  therefore  he  coultl 
not  be  "  tliat  prophvt,  like  unto  Mows,  whom  God  had  pro- 
mised to  ruse  up  unto  his  brethren,"  Dent,  xviii.  16,  as  tho 
modem  Jews  affirm,  and  some  Christians  have  loo  easily 
.granted,  he  was.  For,  besides  ihat  he  had  nut  the  honour  of 
being  a  lawgiver,  as  Moses  had  (by  whom  the  whnte  body  of 
laws  wluch  God  intended  for  his  people,  was  delivered),  1 
suy,  besides  this,  he  was  never  admitted  to  that  immediate 
and  familiar  manner  of  convcrviitg  with  God,  with  which  Moses 
was  favoured  ;  for  "  with  hmi  the  Uud  apuke  face  lo  face,  as 
a  man  speaks  to  his  friend,"  Exod.  xxxiii.  U;  whereas  when 
Joshua  wanted  to  consult  the  oracle,  he  was  to  stand  before 
Ihc  "  priest,  who  should  ask  counsel  fur  hiin  after  the  judg- 
ment of  Uriffl ;"  Numb.  xxni.  21.  In  both  tliuse  rrapeds, 
neither  Joshua,  nor  any  other  prophet,  was  "  hko  unto  Moses;" 
except  he  to  whom  that  prophecy  is  applied  by  tbe  apoatJo 
Peter,  Acts  iii.  20 — 22,  and  in  whom  sJono  it  was  accom- 
plished.  even  our  Lonl  Jesus  Christ. 

Our  author  says,  that  after  Joshua  succeiMlcd  Judges.  But 
it  may  be  questioned,  whether  the  jud^  were  (yrupvrly  suc- 
ccMors  to  Joahua,  in  the  same  ollicc,  as  ho  had  boon  to  Mosoa. 
For,  a*  tilt  law  had  been  given  by  Moses,  and  as  the  land  ofj 
Canaan  bad  been  conquered,  and  the  thbas  of  Israel  settled 
in  the  peacoablo  possession  of  their  inheritance,  by  Joshua ; 
there  aeons  to  have  been  no  further  occasion  for  "  a  man  to 
be  act  over  the  coogragation.  who  might  go  out  before  ihem, 


DbAP.  1.} 


itTDOKf. 


23 


and  who  might  go  in  before  tKom,  and  who  might  lead  them 
oal,  and  who  might  bnog  (hem  in,"  which  was  the  office  of 
Joifcua;  Numb,  xivii.  16,  17.  As,  therefore,  the  legislative 
office  which  Moaeji  had  pofwesMd,  expired  at  his  death,  m>  did 
the  office  of  Joshua,  u  prafeetut  ordi$tari»*,  and  cap(ain-ge- 
oetal  for  life,  at  his.  Hereupon  the  Hebrew  i^Tenunent  be- 
came oristociuticJil ;  exccjrting  that,  in  respect  to  the  pecolior 
supremacy  of  Jehovah,  it  woa  monarchicaj.* 

In  the  Hebrew  coDimoowenlih,  every  city  had  its  ddera, 
who  formed  a  court  of  judicature,  with  a  power  ofduturmining 
leaser  matters  in  th«ir  respective  dtatricti-  The  rabbies  say, 
thfae  were  three  such  <M«n,  or  jtidgcs,  in  *aoh  leaser  cHy. 
and  twenty-three  in  grenter.  But  Jo^ephus  spcaltH  of  wven 
jodgen  in  each,  without  ouy  such  difilinctioo  of  greater  or  leea.i- 
We  i^en  read  Id  Scripture  of  the  eldere  of  the  cities;  but 
the  number  of  them  is  not  detenurned  ;  probably  that  was  left 
discretional.  For  instance,  wc  read  of  the  eklera  of  Giltrjd, 
who  went  to  fetch  Jcphthah  and  make  him  their  captain. 
Judges xi.  5,6;  ol' the  elders  of  Succoth.Jodges  viii.  14;  and 
of  tifie  elders  of  BeChleliem,  where  Bonz  tired ;  Rti^  ir.  2. 
4.  9,  compared  with  chap.  i.  1.  In  short,  that  there  were 
elders  in  eveiy  city,  appears  from  the  Iaw,directuig  and  regu- 
lattng  the  conduct  of  the  cld^s  of  any  city,  on  occasion  of  a 
person's  being  found  dead  in  or  near  H;  Deut.  xxi.  1 — 9.  Si- 
goniust  supposes  these  elders  and  judges  of  cities  were  the 
original  constitution  settled  in  the  wilderness  by  Mosea,  upon 
tiie  advice  which  Jcthro  gave  him,  Cxod.  xriii.  21.  22 ;  and 
continued  by  divine  appotutmeut  afUT  the  settleaient  in  the 
land  of  Canaan.    Wher&as  others  imagine  the  Jethronian  pre- 

"  AnstMTScj  (to  called  from  s^wtm,  tflmmy  sad  tmwm  w^ero}  in- 
pmu,  UiU  the  supreme  gOTemnenL  is  lodged  in  ih^  estimates,  or  doMcs. 
Such  1*  ih*  prtMnl  form  of  pwtrnneni  in  Venice  and  in  Holland.  Demc^ 
CTKj  (fn>in  *«•«>  papmhu,  ud  aftntt^  iiwptra)  oMam,  thai  the  tupcenu  ao. 
tiborityiflfaitkK|Mopte.wt>aMeicite  K  by  pasoaxrftbeir  own  Older,  Svdi 
n  iht  ^rrsBBiSBi  «(  Bwil,  «ad  of  •ome  of  the  &«e  citi«  of  Genniiqr. 
Maasniky  ((toBiiww,  m/iu,  and  ^fzif ,  p^Hwa)  u,  wbm  iba  Mprssaesa. 
tboruyiskKlged  ioa«iiiiKlep«iWD,ubiFraBceaodSpaio.  Th« Eaglah coo- 
■timiioa  ii  plsisljr  ■  mtitaie  oT  all  dinw,  Loasmudi  a*  tba  atpcsnw  aathority 
U  lodged  joudjr  inlbilunK.  ihe  lords,  aad  ibe  natnoas. 

t  AMiq.  BlKw.afi.  viii.  wet  sir.  edn.  Usftrc 

I  De  Bspab,  M^  lib.  n.  aq>.  n. 


M 


iRWTSH    ANTIQUITIRD. 


K«0«M 


fectUTM  wern  u  peruHar  constitution,  ^tuitod  to  thr^lr  cniKlitkm . 
whiU  encamped  in  the  wildemeas,  but  laid  nside  after  they.! 
came  iuUi  Canaan.     However  that  be,  it  ie  certain  there  wail 
a  court  of  judges  »nd  officere  appointed  in  every  city  liy  tha 
law  of  Mosea;  Deut.  xvi.  \H.    Huw  fur,  uad  in  what  retjpecUi, 
tbeae  judges  difleivd  from  the  elders  of  the  city,  is  not  easily 
determined  :  and  Mhcther  tliey  were  dificrent  persons,  or  the 
same.     iV-rh&pd  the  title  ciders,  may  denote  their  seniority 
and  dignity ;  aiuL  that  of  jud^,  the  office  they  tiuAtained. 

An  for  the  ufHcers.  oy-CW  ahoterim,  mentioned  along  with  the 
judgea,*  they  were,  according  to  the  account  given  of  th^-ni  by 
Muhitonidcn  and  the  rabbinti.  much  like  UiDse  whom  the  Ro- 
man law  calls  ojficiaUs  et  extcutortt,  and  the  New  Teiilament 
rpoKropac.  Luke  xii.  56,  who  attended  the  court,  to  keep  the 
people  in  order,  with  a  Htnfl'  and  a  whip,  and  to  ext-cute  the 
ordeni  mid  decnni*  of  the  judgoa.  Joseplius  styles  thciiifbai- 
tifls  or  officers  under  the  judgeM ;  and  we  flud  them,  on  wme 
occasions,  employed  a«  public  cr^'crK :  Ueut.  xx .  5.  K,  9 ;  Josh. 
i.  10.  II.  Iluwev«r,  the  iiibbies  place  them  next  under  their 
wis«  men  and  doctors,  and  above  their  scribes  or  clerks.  And 
irulecd  they  seem  to  have  been  persons  of  some  consideTation, 
by  Joshua's  asscmbhng  them  along  with  the  elders,  heads,  and 
judges  ;  not  to  hold  any  court  of  justice,  but  to  hear  his  fare- 
well chaise  anil  exliurtation  before  his  death ;  Josh,  xxiii.  2j 
xxiv.  1. 

The  lower  courts  of  justice,  in  their  several  cities,  were  held 
in  their  gatCH  :  "  Judges  and  uiGcers  sholt  Ihou  oiake  in  all  tliy 
gat««  ;"  Deut.  xvi.  \H.  The  gate  among  the  Hebrews  Wmbs 
to  aaawer  to  the  forum  among  Ltie  Romans,  itnd  to  thcaT'tyw 
amoog  tlie  Greeks,  which  was  tlie  name  given  to  any  common 
place  of  resort,  whether  for  the  keeping  of  nmrkctfi  or  the 
hobliog  courts  of  judicature.  In  the  fonuer  sense,  tlie  word 
gate  is  used,  when  BliBhaforetekatwhat  tuw  rateit  proTiAtoos 
woold  be  sold  on  the  morrow,  in  the  gate  of  Samaria ;  2  Kinga 
vii.  I.  According  to  the  Utter  sense.  Ismel  is  exhorted  u> 
"  DXfculo  tbo  judgment  of  truth  and  peace  in  her  gate*," 
Zeob.  viii,  16 ;  aod  so  in  tie  law  we  arc  now  explaining,  they 

*8*t  Patrick  on  ihclcti  lui  citril. 

f  Vbt  lupn,     .SreslM  Mui.  r.  U,  whm'Mnr*V  i*  <n*d  m  ihr  wunv 


CHAV;.X^1 


-  rnS   SAMHRORIM. 


25 


arc  coniBsod«d  to  "  make  jadgea  and  officers  in  tlicir  gates." 
la  eitlier  sense,  that  is,  as  denoting  in  general  a  place  of 
public  concoune.  the  word  is  used,  when  it  is  said  of  the  vir- 
titouH  woman,  "  Give  lier  ul'  tfau  I'ruit  of  her  bunds,  and  lot 
her  own  works  praise  her  in  the  gates;"  Prov.  xxxi.  31. 

Each  tribe  bad  its  respective  prince.  Tbey  are  called  the 
heads  of  the  thousands  of  Israel,  Numb.  x.  4;  and  were  the 
same,  per ha{>s,  with  the  twelve  captains  of  the  host  mentioned 
in  the  second  chapter  of  Numbeta ;  and  tbeir  office,  ihcreforo* 
related  chietly,  if  not  entirely,  to  tuililaPr-  allaira. 

We  lead  also  of  the  princea  of  the  congregatioa,  who  pre- 
sided injudiciuxy'mattcra,  Numb.xxxu.  2;  Joflb.  ix.  5;  XTii.4. 
Theae  probably  were  the  same  with  the  Jcthronian  prefectures, 
of  whom  we  spake  before,  and  who  are  called  elders,  aud  al&o 
princcA  and  nobles,  on  account  of  the  dignity  of  tlicir  office ; 
Exod.  xxiv.  9. 1 1.  They  were  in  number  seventy,  as  appears 
by  the  account  of  tbeir  institution,  which  we  have  in  the  book 
of  Numbers,  chap. xi. 16, 17.24,26;  thowgh  Iratherapprvheud 
that  to  bean  accountof  their  being  confirmed  in  thciroftice,  and 
perhaps  tnveatcd  with  some  additional  authority,  and  endowed 
with  mme miracaloua  gift  to  qualify  tlieni  for  it;  for  we  find 
there  were  seventy  eldera  before,  at  the  time  of  giving  the 
law  at  mount  Sinai;  Kxod.  xxiv.  1.  ti.  14. 

Wbotlicr  the  coneiatory  of  seventy  elders  vraa  a  perpetual, 
or  only  a  tcmporury  institution,  ia  a  matter  of  dispute.  The 
Jews,  and  after  tliem  Grotio*.  Selden,  Lightfoot,  and  acrenil 
othar  Christians,  have  aftirmed,  it  w;is  the  saiue  that  became 
■fterward  so  famous  under  tJic  name  of  Uie  Siuihvdrim;  to 
which  even  their  king»  and  bigh-priesia  were  subject.  But 
others  conceive  the  institution  of  tlie  seventy  elders  was  only 
temporary,  for  the  assistance  of  Mows  in  the  govenuneoi. 
before  tlie  settlement  in  the  laml  of  Canaan ;  and  that  the 
Banhvdrim  was  first  set  up  in  the  time  of  the  Maccabees. 

Oft  the  firaner  aide,  the  rabbies  are  zealmia  asaertoni  of  the 
hi|^  antiquity  of  the  Sanhedrim;  and  though  thov  allow,  thut 
ha  sessioo  ¥ras  somctimea  inicrrupte<l  and  discontuiued  for 
years  tog«lfcer«  oapociaUy  in  the  times  of  ilie  kings ;  they  leave 
no  stone  unturned  to  prove,  that  the  court,  nevertheiese,  sub- 
sisted from  the  lirae  of  .My«e». 

The  first  iirgumvDt  tbey  produce  is  taken  from  thift  paiwMgo 


30 


iEWlSU    AHTIQUITIBS. 


[book 


ia  the  book  of  Xumbera,  cluip.  xi.  16 :  "  The  Lord  gaid  unto 
IfoMai,  Gutlier  unto  me  seventy  of  the  elilurR  of  Uracl ;" 
which  the  TaJmud  interprvtn,  Umt  "  they  may  be  a  Suihodnm 
to  my  land ;"  that  u,  a  holy,  staodiog,  pcrpotual  council, 
throughout  all  generatioiu.  For  wherever  w«  me«t  uUh  the 
word  «^  it,  unto  me,  the  tabbies  think  it  aignifiAA  n  thing  esta- 
blished bv  ^od  to  all  generations.  For  instance,  when  he 
WKfB  of  Aaron  and  hi^  mhu,  "  They  sliall  minister  unto  mc  in 
the  prieats'  ofhcc,"  Esod.  xxviii.  41 ;  and  of  the  Leviteo. 
"  They  Khali  buiuine,"  or  unto  uie,  N'umb.  iti.  12;  and  of  tho 
whole  nation,  "  Unto  me  the  children  of  Israel  are  BervantH," 
Lev.  Kxr.  65;  and  whun  the  like  is  »aid  of  tlie  sanctuary,  the 
sacriAces,  the  altar,  and  many  other  things ;  in  all  these  caaea 
they  undoratand  tho  word  \h  H  to  import  a  perpetual  institt 
tion. 

2dly.  It  is  argnod,  that  if  Moses  needed  tlie  a^ststaoce  of 
aach  a  council,  much  more  was  it  requisitB  after  his  death  ;  and 
it  is  by  no  ra«ana  probable,  tluit  uiiv  cue  would  (iretiume  toj 
abrogate  BO  prudent  an  institution  of  hia.  in  any  age  alter  hira;/ 

3dly.  We  read  of  the  eldera  and  judges  of  Israel,  not  cmlj 
afker  the  death  of  Moaes,  but  afler  the  laraelites  were  settled] 
ill  the  land  of  Canaan:  Josh.  xxiv.  1 ;  Judgna  ii.  /■    Now  by  i 
thoae  the  rabbiea  understand  the  seventy  elders,  or  Sanhe- 
drim ;  and  tu  tlie  same  purpose  ilicy  interpret  n  passage  of  tlie 
Psalmist  ounceming  the  "  thrones  of  j  udgmeat."  that  are  "  set," 
or  do  sit,  in  Jomaalem,  Psalmcxxii.6.   The  Itke  reference  to 
the  Sanhedrim  they  find  in  the  title  of  the  forty-fi^  Psalm, 
wherethe  Targum  interprets  shothtuotim,  thoae  that  sit  in  the 
Sanhedrim  of  Mosc».     And  thus  Dr.  Lightfnoi  undenrtanda 
tho  expression  concertiiug  the  Scribes  and  Phariaeea,  who  an ' 
said  to  ait  in  Moses's  seat.  Matt.  udii.  2 ;  that  ia,  in  the  San- 
hedrim, which  was  instituted  bv  Muse*. 

4tlily'   In  urd«r  U}  prtivc,  not  only  that  the  Sanhedrim  sub-' 
sistod  in  the  day«  of  Zedekiah,  but  hkewise  that  its  power 
and  authority  were  superior  to  the  king's,  tliey  allege  th« : 
following  passage  of  the  prophet  Jeremy:    "  llierefore  thtfl 
prince*  said  unto  the  king.  We  beseech  thee,  let  thifl  man  hm] 
pnttodeath;  ror,"&C'  "lltenZedckiah  thekingsaid.'Behold. 
he  is  in  your  hand;  for  the  kmg  is  not  he  that  can  do  any 
thing  against  yon;"  Jcr.  xxxviii.  4,6.     By  the  prinecs  here 


CHAV.-I.l 


^Hl    •ANHBDRIH. 


S7 


spoken  of  they  onderstaiul  the  «t<lera,  or  member*  of  the 
Hanhediim. 

Tfawe  are  the  chief  arerumcatA  which  are  prodtioed  to  prove 
thsC  the  Snnhcdrim,  so  famous  in  the  boter  agoe  of  tiie  Jewieh 
polity,  was  instituleil  by  Moses,  and  always  subeiated  after 
hill  tame. 

Oq  the  other  aide,  Mveral  argumeuu  ate  brought  to  ihow, 
that  the  court  of  the  SHnhrtlrim  was  of  no  higher  antiquity 
than  the  time  of  the  Maccabees,  and  wa»  then  Gr«l  ael  up- 
The  finl  is. 

That  we  do  not  find  in  Scripture  one  word  of  any  Biich 

high  conn,  cither  in  the  times  of  the  judges,  or  of  the  kings  ; 

and  it  is  as  preposterous  to  tuppoae  a  Jewish  historian  should 

not  mention  the  Sanhedrim,  if  aucb  a  court  there  were  m 

tunea,  a»  that  a  Latin  hiBt^nnn  should  write  u  hintory 

RnniM  Roman  aiTairs  without  erer  mentioning  the  .Senate. 

findly.  We  iind,  in  (lenifiing:  their  history,  that  the  people 
.^eoerally  fulloweil  the  kin;;,  whether  in  the  practice  of  ido- 
iKtry,  or  in  the  wondiip  of  Jehovuli ;  which  it  is  hard  to  ac- 
count for,  if  such  a  court  had  then  luhaisted,  with  an  authority 
•nperior  to  that  of  the  king. 

Sdly.  It  pktuly  »])[iean).  that  both  the  judges  and  the  kings 
exercised  a  despotic  power,  and  did  all  things  according  to 
their  own  will,  without  consulting  the  Sanhedrim  ;  as  doubt- 
less they  would,  and  must  have  done,  if  such  a  court  of  BUpe* 
rior  authority  had  then  «xuit«d :  "  And  he  said.  This  will  be 
the  manner  of  the  king  that  shell  retgn  over  you,  he  wiH  take 
yoursons,  and  appoint  thom  for  him»elf."&c.;  1  Sam.Ttii.  11. 
See  almo  2  Sam.  x.  2;  and  1  Kinqa  iii.  16— «//. 

4clily.  It  is  said  in  the  book  of  Judges,  that  "  b  those  days 
there  was  no  king  in  Israel ;  therefore  every  man  did  that 
wlitrh  was  right  in  his  own  eyes ;"  Judges  xvii.  6 ;  xxi.  25. 
But  if  there  hiid  been  such  a  national  court  as  is  pretended, 
of  avperior  authority  to  a  king,  or  a  judge,  there  being  **  no 
king"  could  not  hare  boon  assigned  as  the  reason  of  the  peo- 
ple's living  without  any  government. 

fithly-  The  story  of  the  -Lerite,  who  was  so  vilely  abuacd 
■t  Gibesh,  seoduig  en  aooonnt  of  his  wrongs  to  the  twelve 
thbcs.  Judges  xU-  'i^,  30,  evidently  shown  there  waa  then  no 


as 


rKViHn   ANTiqoiTiKs. 


[book  I. 


■uch  nntionol  court  as  the  Sanhedrim  ;  Tea  if  there  had  been 
tQ,  to  tliut  lie  would  nutumlly  have  applied. 

tTpoD  the  whole,  then,  it  appears  most  probable,  Lliat  the 
{iwtitiiiton  of  the  wrunty  elden  ww  only  tempontn-.  to  assist 
Moaca  diinntr  the  abode  of  the  Israelites  m  the  wildcmeoa; 
and  perhaps  at»o  to  aaaiat  Joahua,  till  they  were  settled  in 
Canaan;  but  that  afterward  tbcy  aAMmbled  no  more,  and 
that  the  Sanhedrim,  so  famous  in  later  ages,  was  set  up  in  ibc 
ttote  of  the  Maccabees. 

An  for  the  judges,  which  we  read  of  after  the  death  of 
Joahua,  they  seem  to  bo  raised  up  and  appuirited  otily  on 
particular  occasion! ;,  but  were  not  praj'ecti  ordinarii,  hkc 
Moves  and  Joshua ;  nor  were  tli«y  coutiuucd  in  tb«ir  office 
during  life,  but  only  a*  long  ns  there  was  occaaion ;  for  in- 
stance, to  deliver  Israel  from  the  power  of  some  opprewor. 
Only  it  is  said,  ihal  "  Samuel  jud^^ed  Urael  all  the  Jayn  uf  hiu 
lift;"  which  seenie  to  be  meutiuued  as  a  particulur  caBe; 
1  Sam.  vii.  1^,  As  for  the  otlier  judgee,  Godwin  conipareti 
them  to  tl)c  Roman  dictators,  who  were  appoititi-d  only  on 
oxtraordiiuiry  emergencies,  as  in  case  of  war  abroad,  or  caom 
Hpiracica  at  home,  and  whose  power,  while  they  continued  in 
ofBcc,  was  great,  and  even  absolute.  Thus  the  Hebrew 
judges  svoni  to  have  been  appointeil  only  in  cosoi  of  national 
trouble  and  danger.  Olhoiel,  thu  first  judge,  was  raised  up 
Lo  deliver  ItMnel  from  the  opprcasioa  of  Chusan-rishntliaim ; 
Judg«a  ill.  8 — 10  :  Ehud,  the  second,  to  deliver  them  from  the 
power  of  Moub,  who  hud  oppressed  them  eighteen  years; 
Jodgeaiii.  14, 1£;  and  Gideon,  on  occasion  of  their  oppreaauni 
by  the  MidianitDs  ;  Jud^t^s  vi.  .33.  34. 

Tliu  power  of  the  judges,  whUc  in  their  office,  was  very 
great ;  as  appears  from  Gideon's  punishing  tha  elders  of  Suc- 
coth ;  Judges  viii.  16.  Though  their  power  doen  not  seem  to 
have  been  limited  to  a  certain  time,  as  tliut  of  the  Roman 
dictators,  which  continued  fur  half  a  year ;  yet  it  is  reasonable 
to  siippoKe,  that  when  they  had  peiiformed  the  huxiness  for 
which  tliey  weiv  uppoinU-d,  ihey  retired  to  a  private  life.  Tliia 
Godwin  infers  from  CJidtxm's  raftuiiDg  to  take  upon  him  the 
per|ictual  ^ovcmnumtof  Urad^as  boiug  incoiuiateat  with  tha 
Tbeocrucy;  iudgca  Till.  33. 


cnkv.  I.] 


THV   JUDUSf. 


w 


Tlmt  the  judgM  were  not  profwrfy  eatctaun  to  Jodiuft  in 
hi»  uftice,  as  not  being  ^nr^erft  ordutarii,  ia  aigued, 

Isl,  From  there  being  no  msation  of  the  appoinltnent  of  a 
9UCC«Mor  to  Joshu&t  as  there  Mras  to  MoAes;  nor  any  cioe 
aeloolly  made  judf;e  till  some  yean  after  his  death,  when 
OUiniel  w»  raised  to  that  ofHcc  nn  a  particular  ocoesion. 

2dly.  Prom  its  being  represented  as  so  criminal  a  thing  for 
the  people  to  desire  a  king,  and  even  to  amoiint  to  a  "  reject- 
ing God.  that  ho  ehoutd  not  reign  over  them;"  1  Sam.  viii. 
&— 7.  Now  the  difference  betwixt  judges  and  kings  was  but 
very  little.  They  neem  to  have  had  the  same  authority  and 
power;  only  the  judge*  were  ne»er  cn>WDC<d,  nor  attended 
with  soch  pomp,  nor  invested  with  such  regalia  as  kingn  were : 
■r  therefore  the  judges  had  been  perpetual  dictators,  socceed- 
id^oncarmlhcrrc^tarly  and  without  intermisKioo.  whv  t^lwnild 
the  people  d<wini  a  king;  or  where  wan  the  ^eatevUofit 
when  they  did^  Was  it  the  sole  puqtort  of  tlieir  requcirt, 
ihiU  their  judges  mi|;rbt  have  the  title  of  kings.'  They  had 
this  before;  for  when  there  was  no  judge,  it  is  said  "  there 
watt  no  king  in  Israel."  Or  was  it  only,  that  their  judges 
might  be  cmwned,  and  have  the  regalia?  This  was  a  matter 
of  very  liltlumuiiiunl.iind  lumlly  worth  dinputing  about,  llieir 
desire,  then,  plainly  was,  that  they  might  hare  a  jud^e,  or 
king,  iu  pfrpctuum,  a»  the  stated  supreme  officer  in  the  go- 
veniment.  tike  other  nations ;  and  not  merely  on  extraordinary 
oCCftHOns.  Now  this  was  altering  the  rnn5titiilii)n  and  form 
of  govommeDt  which  God  had  estabUi>hed;  and  on  this  ac- 
count their  motion  was  m  displeasing  to  Samuel,  and  to  God 
himself, 

However,  on  the  other  band,  in  order  to  prove  the  judges 
were  perpetual  dictators,  and  m  their  oflke  quite  difl«t«nt 
frotu  kings,  it  is  objected  and  artnied, 

Ut.  That  S«muel  had  made  his  sons  jndges,  1  Sam.viii.  1; 
and  it  was  nothing  hut  the  Ul  government  of  these  new  jndgn 
liiat  made  the  people  desire  a  king,,  ver.  3 — 6.  Therefofe 
the  kingly  office  was  ditiercni  from  ttiat  of  the  judges;  conse- 
(]uently  tl>e  judge*  might  have  been  perpetual  dictatore,  noi- 
wilh^tandiiig  the  )ieoplc  now  desired  a  king. 

Rut  ta>tlii%  it  may  hu  aiuwered,  that  the  title  judge  wa^ 
iiffttaDv  npplkldf  not  unly  to  the  one  supreme  officer  under 


30 


JEWISH    ANT1Q0ITIB8. 


(SOOK   1. 


Ood.  Hioli  M  Otkntd,  Barak,  &c^  bat  aho  to  inferior  magis- 
trates ;  Joei).  viii.  43;  xxiii.  2,  and  elsewhere.  >'ow  it  a  not 
wid.  tliat  SttiDttel  tuadeoQe  of  hi4  sons  the  judge,  or'  i£oxqv, 
that  is,  hf  appointing  him  to  be  his  successor,  or  his  partoer  ia 
tbegovenniMnt;  but  dial  fae  made  them  both  jodges;  and  they 
were  jndgwa  B— whelja.  that  is,  inferior  magistrates,  whose 
oOoa  it  was  ta  di^WDM  and  execuie  the  laws  of  Jehorah. 

2dty.  It  is  alleged,  that  the  judge*  nrr'  t£oxQi'.  is  spokan  d 
tMU  atsled  officer  in  the  Hebrew  coumooweallJi :  "1'houi<halt 
oone  anUj  tlie  jirKula,  (he  Levitev,  »nd  unto  tliejudgu  Uial 
shall  be  in  those  days;"  Deut.  xvii.  9.  Cooaequently  there 
must  ahrays  be  a  judge. 

B«t  tlHwe  on  iba  other  aide  of  the  questiou  reply, 
Bfittfli  Vt  veei  koitofitel  may  as  well  be  roudered  "  oa  unt 
the  JDdge;"  meaning,  in  case  there  should  be  any  jiKlge 
that  time.  And  this  leoM  they  apprehend  ia  conlirmed  byj 
its  being  said.  "  The  man  that  will  not  hearken  to  the  priest, , 
or  to  the  judge,  even  that  nian  shall  die,"  ver.  12. 

3dly.  The  chasm  or  interregnum  betwixt  Samson  and  Sav| 
mnel,  whi!n  there  w-an  nu  jud^c,  iK  tncntiuiied  once  luid  agai»J 
as  an  extraordinary  thing,  and  a  calamitous  circumstance  ts^ 
the  nation;  JadgCAxni.6;  xviii.  1;  xix.  1;  xzi.  2d.  Tber»-, 
fnre,  orditiarily.  there  was  one  supreme  judge  over  all  tha^ 
other  ofTicers  and  ministers  of  state. 

Bat  it  ii  replied,  this  will  not  prove  that  they  had  per* 
potnal  judges;  but  only  that  it  was  a  calamity  to  be  without  a. , 
judge  at  B  time  when  such  an  officer  was  so  much  wanted. 

It  is  made  a  question,  what  time  tliut  was  which  is  here  re«j 
ferrcd  to,  when  "there  was  no  king,  or  judge,  in  Israel." 
The  order  at  the  history  leads  us  to  conceive,  it  wa^  betwixt 
SaniMiD  and  .Hamuel.  But  Dr.  Patrick  is  of  opinion,  that 
thoso  live  last  chapters  of  the  book  ol'  Judges  are  a  distinct 
history,  in  which  the  author  ^ves  an  account  of  sevural  me- 
morable transactions  which  fell  out  m  or  about  the  time  of 
the  judges,  whose  story  be  would  not  intx^rrupt  by  intermixing 
these  roatlen  with  it,  and  therefore  reserved  tliuu  to  be  re- 
lated fay  UMnHwhsB,  in  tlie  second  part, or  appendix.  Where- 
in he  first  giras  an  account  bow  idolatry  crept  into  the  tribe 
of  Ephratm,  then  how  it  was  propagated  among  the  Danites; 
iftir  which  he  rolataa  a  most  heinotu  act  of  adultijry,  com- 


CNAP.  1.1 


iRrnrH4u'«  tow. 


31 


mitt£d  in  liie  tribe  of  Benjamin ;  which  introduces  the  hutocy, 
dm,  of  the  almoBt  totnl  destruction  of  that  tribe  fu*  ibor 
couDtenanciag  that  detestable  fact ;  and  tbea,  of  its  reslors- 
tioD.  Now,  OQ  such  extraoidiiiaiy  occasioas,  they  should 
bare  ap|>oint«d  a  judge,  especially  when  the  inferior  o£Scera 
ao   '  Ity  neglected  their  duty. 

i  Mbrew  judges  were  in  all  fiAeen,  from  Othoiel  the 

first  Co  tMrnoel  the  hst;  before  whose  death  tlie  form  of 
government  was  changed,  and  Saul  wan  made  king. 

We  m&y  remark,  thai  the  Carthaginian  Soffites.  the  chief 
officers  and  magistrates  in  that  state,  whom  botlt  tlw  Gtvek 
and  Latin  historians  frecjuentJy  nicniioa.*  aeem  evidently  to 
hare  derived  their  title  from  the  UeUew  word  D'€iBC  sl^o^e- 
tim:  which  affbrda  one  argument,  smoogwTeral  others,  of  the 
CartJiaginians  being  originally  Canaan  ilea,  driren  ont  of  their 
country'  by  Joshua ;  ainoe  by  this  it  appears,  that  their  ancient 
language  was  Hebrew,  the  language  of  thm  CMiaanitca.t 

Pnxopius  GuffiUB  obseireB,  that  tlie  history  of  the  judges 
u  of  excelleat  use  to  represent  to  tis  the  uughty  power  of  tme 
religion  to  make  a  nation  happy,  and  the  disoul  calamities 
which  impiety  brings  upon  it.  And,  therefore,  the  writer  of 
the  Epiatic  to  the  Hebrews  has  thought  fit  to  propound  •ereral 
oxamptes  of  tlie  power  of  fiiith  out  of  this  book;  as  of  Gideon, 
Barak,  Samson,  Jephthah,  and  Samncl ;  who,  being  animated 
by  tliM  principle,  did  great  things  for  their  nation,  and  obtained 
aignal  rictories  oret  Uicir  enemies.  { 

Tlwre  is  no  affair  related  m  this  book,  which  has  been  made 
so  ninch  a  matter  of  controversy,  as  that  of  JephUtah's  vow; 
which,  therefore,  we  shall  now  (ake  into  considention. 


CoKenmtg  Jqththak'f  Vov. 

It  has  been  earnestly  disputed,  both  among  Jews  azhI  Chris* 
tnnft.  whether  Jcphthah  did  sacrifice  hisdau^ter.  Andrery 
considerable  men  Have  appeared  on  each  aide  of  tJiis  quesrion. 
Not  but  ificphthab  had  been  a  heathen.  I  suppose,  we  shndd 

"  linl  ntrt.  Uk.  sVTili.  cxp.  ST;  lib.  nx.  cap.  T. 

t  Vid-  Bodwrt.  Ofograp.  Sacr.  pan  K.  lib. i.  cap.  xxiv.  apod  Open,  Unb. 
i.  p.  473.  edit.  Lagd-  Oat-  1712. 
1  Pawwi.  on  Jwlf ,  u  iIm  bcfjaahiii. 


32 


J8WISI1  ANTigVITIKS. 


[dook  I, 


buTc  had  no  more  difBctilty  in  imderstandmg  the  accoant 
given  of  this  matter  in  the  book  of  Judges,  chap,  xi.,  of  his 
sucrificbig  litft  daughter,  than  we  have  in  understanding  Ho- 
rner's account  of  Agamemnon's  sacrificing  hia  daughter  Iphi- 
gcnia,  or  tdomcncua  his  son,  of  a  real  sacrifice,  t  do  not 
know  thnt  it  is  ao  much  bb  pretended,  that  the  Hebrew  text 
wUI  not  admit  of  such  a  Hcnse.  or  even  that  it  is  not  the  moat 
natural  one  which  the  words  will  bear.  Dut  that  a  judge  of 
the  Hebrew  nation,  who  were  worshipiKrs  of  the  true  God, 
and  who»e  law  did  not  admit  of  human  aacriBces,  should  be 
^ilty  of  this  grossest  act  of  heathen  superstition,  is  what  a«- 
rcrol  of  the  Jewish  rabbies  con  by  no  mcan:^  admit ;  and  many 
learned  Christians,  not  knowing  how  to  reconcile  Huch  a  bar- 
baruiui,  us  well  a«  aupcretitious,  murder  with  the  gfXMl  cha- 
racter which  is  given  of  Jephtliah  in  tlie  Hpistle  to  tJie  He- 
brews, chnp.  xi.  3'2  (where  his  name  standi)  in  the  catalogue 
of  those  ancient  worthies  who  were  iltui«(rious  instances  of  the 
power  of  faith),  hare  cndt.>avoured  to  soften  the  account  of  this 
inhuman  sacrifice,  and  to  introduce  a  milder  sense.  For  Ihia 
purpose  the  art  of  criticism  hatli  been  diligently  applieil  in  the 
Hebrew  text,  in  order  to  make  it  signify  no  more  than  that 
Jephthah  devoted  his  daughter  to  perpetual  Ttr^pnity,  for  the' ' 
honour  and  in  the  service  of  God.  Among  the  Jews,  rabbi 
Joseph,  and  mbbi  David  Kimcln,  and  rabbi  Levi  Ben  Ger- 
Bon,*  have  espoused  this  udc  ol  the  question  ;  as  among  th«' 
Christian  writers,  have  Estitu,  Vatabliis.  Junius,  Grotius. 
Oruftius.  Heinsius,  Ghusius.  and  Le  Cletc. 

In  favour  of  the  milder  sense,  that  Jephthah  devoted 
daughter  to  perpetual  virginity,  it  is  alleged, 

1st.  That  she  desired  time,  before  the  vow  was  performedJ 
upon  her,  to  bewail  her  virginity,  not  the  los«  of  her  life,, 
Judge*  xi.  37.    From  whence  it  is  conclude*!,  that  it  wasnot^ 
death,  but  perpetmd  virginity  that  she  was  devoted  to  suHei 
and  the  reason,  tliey  sny.  why  Jephthah  was  so  truubli^l  whrn^ 
his  daughter  met  him,  ver.  35,  was,  because  she  bemg  his  oul] 
child,  ver.  34.  and  he  now  obliged  by  hta  vow  to  devote  her 
IteriK-tiinl  virginity,  his  family  would  soon  be  extinct  in  Iwracl. 

But  to  tilts  it  i»  rtplied,  that  to  die  childless  wa^  accounted, 


*  SvUhn.  d*  jurs  nst.  «  ^cut  lib.  iv.  cap.  xi. 


lAf.  I.] 


jcpstbar's  vow. 


•33 


by  the  Jnra  a  rery  sod  cnlumiiy.  Ifcuce  it.  was  denounred 
as  B  heovy  cara«  on  Coniali,  the  son  of  Jehoiokttn,  king  of 
Judoh:  "'Hiiu  ^th  the  Lord.  Write  this  nun  childless;" 
JtiT.  xxii.  30.  iVnd  thvrefoiv  JephlUah's  daughter  bewailed 
Iter  viq;iaity.  ur  h«r  dying  childless,  more  than  the  loss  of  h«r 
life. 

2dly.  It  is  alleged,  in  favour  of  the  nution  of  her  beiuc  de- 
voted to  perpetual  virginity,  that  the  words,  nno^-ruV  n^3^f> 
Iftkanftoth  kbath  Jtphthah.  Judges  xi.  40,  which  we  render, 
"  to  lament  the  daughter  of  Jephthuh,"  shoidd  be  rendered, 
as  in  the  margin,  "  to  talk  with  the  daughter  of  Jephthah ;" 
that  18.  to  viait  and  comfort  her  in  her  recluse  life.  To  sup- 
port this  sense  of  thu  word  mnV  lethannuth.  tliey  allege  tJie 
foMuwing  expreasion  in  thia  book  of  Judgea,  "There  fihuU 
ihey  rehearse  ihe  nghteooii  acts  of  the  Lord,"  Judge»  v.  1 1 ; 
where,  they  observe,  the  verb  rtlD  thami  i.s  rightly  rendered, 
and  can  only  tnea^fe  rehearse. 

But  to  thift  argument  it  ih  replied,  that,  allowing  this  sense 
fjf  the  verb,  it  will  not  at  all  contradict  the  nution  of  her  being 
sacrificed ;  fur  then  the  meaning  of  iliia  paasagewtll  be,  that 
"  llie  daughters  of  Israel  went  yt^rly  to  rehearse  the  tragical 
story  of  the  dau^biiir  of  Jephthah."  Or  even  if  we  render 
tha  word  n:n  tkana,  as  in  the  margin,  to  talk ;  yet  raV  min^ 
itikmrnoih  ithatii  would  rather  signify  to  "talk  concerning," 
tllan  to  "talk  with''  OS  ^V-^OK  imriJi,  is  to  ''say  of  me,'* 
or  "concerning  me,"  not  "with  me."  Oen.  xx.  13;  and 
^fi-iDV^  jetzaweh-lak  aignifiea.  "  he  shall  gire  charge  con- 
cerning th(x>/'  not  "with  thee;"  Psalm  xci.  II.  And  thus 
nnS^fO^  ni:r^  lethanHoth  Uhath  Jej*htknh,  signifies  to  talk 
concerning  the  daughter  of  Jepbthali,  and  not  with  her.  So 
that  this  critique  is  not  at  all  inconsistent  with  the  notion  of 
her  being  vacnfioed,  but  rather  conBrnis  it. 

Sdiy.Tho  chief  critical  argument  in  favour  of  her  being 
devoted  to  perpetual  virginity,  is  taken  from  this  clause  in  Jcp- 
thah'a  vow.  Judges  xi.  31,  r^m  TiNn-'Vnjyni  nim^  nvn  vthaja 
laihtnsa  w^hanffuilitliihu  gaoiath :  where,  they  ^ay,  the  Vau 
should  be  nnderstoodnotcoputatively.  butdisjunctively;  and 
then  the  meaning  is.  "Whatsoever  cometh  to  meet  me,  shall 
either  be  Uie  UorI's.ob  1  will  ofier  it  up  for  a  burnt-offering;" 
that  is.  in  case  it  should  be  a  creature  fit  for  sacrifice.    Thus 


» 


JF.WtSH    AKTIQGITtr.S. 


[rook  I. 


Qhvnii,  in  liifl  PtirloUn^it  Sitcm,  undurntiimU  it;  nnd  8i>  Dm-* 
sias,  ftnd  aoverni  uUicrH;  und  they  iirixlure  koiiio  other  ie\xa, 
whero  the  Km  is  ased  disjunctively;  ab  where  it  is  said^ 
"  He  that  curwilh  his  father,  or  bis  mothtir.  shall  Hurely  be 
pal  to  death;"  Extxi.  xxl.  17,  compared  with  Malt.  xv.  4. 
Again.  "  Asahcl  turned  not  to  the  right-hand,  or  to  the  loft.,^ 
3  Sam.  ii.  Id;  where  the  Vau  cannot  sip;mfy  uimI.  In  like 
mannicr  the  conjunetivr  ifuf,  in  Latin,  is  aometimcs  umvI  in  a 
dHJunctjve  sense.     Thus  Vir^l — 


Agun, 


\M  THago  T)niuitim  iiuidiaa,  9iui[)«etiu)ue  dona 
PnKipitirv  jnbnii,  nihjectnque  urere  Asmnii<i. 

£«rid  ii.  I.  37. 

Saxutn  ingeru  rolntot  alii.  railiu(iu«  rounm 

DuliKtt  pendant. 

JEneitt  n.1.616. 


Now,  taking  the  Van  in  this  Mnse  in  the  passsf^  before 
th*  meaning  will  he.  "T  vriW  devote  ii  to  Ood,  or  it  shall  be 
offered  for  a  bumt-ofiering." 

But  to  this  it  is  replied,  thai  every  thing  sacriftced  was 
ofTered  or  devoted  to  Ood ;  but  every  thing^  devoted  to  Ood 
was  not  sacrificed.  Thurefon*  ii  ivuuld  lie  as  iinproper  toaay. 
I  will  cither  devote  it  to  God,  or  oifer  it  in  sacrifice,  as  it 
would  be  to  tay,  animal  aut  homo;  or,  Aomo  ntU  Pftrtm 
or.Zwill  rideeitfaetoD  a  four-footed  beaut  or  a  hone ;  becauM* 
a  hone  is  a  four-footed  beast- 

Bestdes.  in  other  parallel  texts,  where  towh  arc  expressed, 
like  this  of  Jepththtih's,  tmd  where  the  Voh  is  ns«yl  in  the 
nune  manner  oa  it  is  here,  nobody  will  suppose  it  ttbould  hti 
takcu  disjunctively.  Aa  in  Hannah's  vow,  1  Sam.  i.  11 :  "I 
will  give  him  unto  the  Lord  all  tlie  days  of  his  life,  and  there 
shall  no  razor  come  upon  his  head;"  nobody  understatulx  it 
tiias,  '*  I  will  cither  giw  liim  to  the  Lord,  or  no  razor  itbull 
OCMDC  upon  his  head.'*  So  in  Jacob's  vow,  "Then  shall  the 
Lord  ho  my  Ood;  anu  this  stone,  which  t  have  act  up  for  h 
pillar,  Rhallbr  Ood'shoose;"  Oen  xxviii.  21,  22- 
■  You  see.  then,  that  tiut  words  of  the  Hebrew  text  wilt  hardly 
htn  any  other  schm!  than  is  agreeable  to  the  more,  eoounon 
opinion,  that  Jephtltah  did  devote  his  daa^^ter  todeelh,  end 
itCtUHllv  sacrifice  her. 


JIPBTBAI'S   VOW. 


3ft 


However,  ipt  us  Qncnd  to  the  reaMflB  which  Home  lune 
odvrcd.  why  the  text  Rhoul«l  be  int«ipKUil  in  tlic  milHcr  »efB>. 
cvea  though  it  ehoiild  oblige  us  to  depart  from  the  more  natu- 
ral Mrantng  and  <umstniction  of  the  wotda. 

ItL  Some  of  the  Jcnuh  rabbiu  seem  to  think  it  neocssary, 
for  the  honour  of  their  nation,  to  vindicatn  Jephthah's  charac- 
ter at  any  rat«  from  the  blemish  of  murder,  which,  if  com- 
milUMl.  must  have  been  a  douUe  or  triple  crime,  as  a  murder, 
ttamoctannatural  marder  of  his  own  daughter  and  only  child, 
and  alao  aa  a  heathenish  the  of  sacrificing,  which  the  Ixtrd 
Qod  did  by  no  means  permit.  Rut,  enrely,  it  ia  hardly  worth 
tJieir  whde  to  labour  so  camcBtlv,  oa  some  of  them  have  done, 
to  vindicate  JejAthah's  cliaracter  for  tlie  sake  of  thm  natioiml 
honour,  while  the  Uvea  and  acliona  of  Romany  of  their  wicked 
knqga  are  on  reconl  in  the  sacred  hiotory.  particularly  of  Ahaz, 
who  "  made  hia  sua  to  pass  through  the  fire  according  to  the 
abouunationsof  the  heathen,"  2  KingB  xn.3;  of  Manaaaeh. 
who  "cauaed  hia  children  to  pofis  itirongh  the  tire  in  the  valley 
of  theflonof  Hinnom,"  iChron.xxiiii.fl;  which,  if  it  did  not 
mean  their  burning  them  to  death,  tn  sacrifice  to  their  idols, 
was  at  leaxi  a  rite  of  lnHtration(aa  the  hualhctiA  rnllcd  it>,  hy 
which  parents  dedicated  thcirchildrentothe  worship  and  ser- 
vice of  their  false  gode. 

2flty.  It  IH  pleaded,  that  Jephthah  is  not  censured  in  any 
pari  of  sacred  history  for  what  he  ilul  <ui  thin  occasion,  which, 
they  auppoae,  if  he  had  been  guilty  of  ao  abominable  a  crime 
as  Kacrifictng  his  own  daagbter,  he  would  hare  been. 

To  this  it  may  be  replied,  that  if  every  action,  mentioned  in 
tW  flwred  hiatofy  without  censure,  must  therefore  be  con- 
clodod  to  bo  lawful  and  good,  many  actions,  which  we  are 
sure  were  contrary  to  the  positive  law  of  Ood,  and  others 
which  were  immoral  in  tlivtr  own  nature,  must  be  held  lawful. 
Aa  Samson's  nurrying  a  Philistine  contrary  to  the  law,  which 
forbad  thti  Jtnvs  to  marry  out  of  their  own  nation;  his  lewd- 
neas  with  Dalilah;  and  his  revengeful  spirit,  which  he  mani- 
feal^d  to  the  Uat.  and  carried  to  anch  an  extreme  na  to  sacri- 
fice his  own  life,  that  he  might  '•  be  avenged  on  the  Philistines 
for  hia  two  •jra*.'^  Another  argimicnt  against  th«>  more  literal 
••nse  of  ihii  history  is, 

3dly.  It  cannot  be  thought  that  God  would  have  given 

D  3 


jRWIta    ANTIQOITISS. 


[lOOR 


victory  and  Hucce«s  (o  Jephthoh  in  hi«  expedition  ftgaimit  th« 
Ammoititea.  upon  his  making  «o  wicked  a  vow  sh  this,  of 
ofTeHog  a  human  iwcrifico. 

Bitt  it  ia  to  be  considered.  Uul  the  private  interest  of  Jeph- 
thsh  was  not  so  much  cooeemed  in  thin  ex|ic(litiun  n.i  the 
public  interest  of  the  whole  Jewish  naiion ;  and  why  nii^ht 
not  God  succeed  him  in  hm  war  against  the  A iiim unites,  not- 
withstanding his  faults,  fur  the  sakcofdelivt-nng  his  fuvourite 
(lei^le.  whom  he  had  takun  under  his  s|)cciBl  protection,  as  in 
many  other  cases  he  buth  given  success  to  wicked  itistruments, 
for  accotnphshiug  the  wise  and  holy  designs  of  his  provideuce 
and  grace  ?    But. 

4tiily.  The  chief  reason  which  has  mduced  many  Christians 
to  soften  the  story  of  Jephthali'saniialural  murder  and  sacri' 
6a?,  is  his  beinif  mcnlinned  in  the  catulot^ue  of  behcvers,  in  th« 
Kpistle  to  the  Hehn-ws,  chap.  xi.  3'J.  Frani  whence  it  is  con- 
cluded, that  he  was  not  merely  a  good  man,  but  a  imin  ofemi- 
oent  piety,  as  all  whose  n&uies  are  in  that  catalogue  are  Hup- 
posed  to  be.  And,  taking  this  for  gnunted.  they  nrgue,  Huw' 
can  it  be  thought  that  a  f^ood  man,  nay,  an  eminently  good 
man,  shoultb  deliberately  commit  so  honid  a  crime,  which  wu 
doubly  contrary  to  the  divine  law,  as  to  murder  and  sacrifice* 
his  own  daughter? 

To  this  it  is  repHed, 

Ist.  That  there  arc  gmtt  infimuiics  and  faults  nf  ^;ood  men ' 
raeonled  in  Scnpturr,  which,  perhaps,  considering  idl  circum- 
stance, weic  OS  heinous  as  this  action  of  Jcphthah's.  As 
David's  debauching  the  wife  of  Uriah,  and  then  perfidiuuslyj 
procuring  the  death  uf  her  huHband ;  and  Solomon's  lUulalry/l 
of  whom,  though  it  is  n(M  expressly  saul  Uint  he  otr«red  any] 
human  saeriftces,  yet  we  raad  that  be  went  "afler  Mik 
ihe  aNiminnlion  of  the  Ammonites,"  1  Kings  xi.  5;  which  is\ 
another  name  fur  Molocli,  am  the  same  idol  is  called  :  ht\ 
"built  an  high  place  for  Chcmosh,  tbcaboroimitionof  M( 
Molech,  the  abomintiiion  of  tlic  children  of  AmoMn]" 

r.  7.     Now  it  being  well  ktiown,  that  huaiuiisaartfiees 
commonly  uffcrMl  by  the  heathens  to  the  idol  Molech,  it  is  i 
an  improbable  inference,  from  the  passages  just  cited, 
Solomon  nfierrd  them.    Iluwcvrrthat  he,  if  Solomon.  (h«*oo' 
of  Oavid,  who  lived  in  timafi  of  great  light,  and  had  enjoyed 


jbphtiiam's  vow. 

the  iu1viinlng«  of  a  rcHg^ious  education  far  beyond  wliat  Jepli- 
Uiah  hftd  done;  if  he  practised  Uie  idolatrous  woralup  ot  the 
Mimbites  and  AnunonJtcs,  is  it  any  wonder  Jephtbah  should 
be  led  by  a  blind  supentition  to  sacrifice  bin  daughter?    It  is 
certain  Jcplithah  bad  had,  ccunparatively,  but  mean  advantages 
fur  the  knowledge  of  religion,  and  the  law  of  Qod.     la  his 
younger  days  he  dwelt  at  Gi lead,  on  the  other  side  Jordan, 
very  reioote  from  Shiloli,  where  Uie  tabernacle  was,  where  the 
public  ordinances  of  divine  worsbipwere  celebrated,  and  which, 
therefore,  in   those  times,  was  the  fountain  of  knowledge 
and  r«-lii;ion  among  the  JewB.     Ai'ter  his   father's  deatli,  bis 
brethren  drove  him  out  of  the  family,  upon  wliich  he  went  and 
dwelt  in  the  land  uf  Tab,  a  country  no  where  cIm:  mentioned 
in  Scripture,  but  it  wqb.  undutibtedly,  out  of  Canaan,  and 
ihvrvibre  a  healiien  country.  And  now,  when  he  returned  into 
Ibc  land  of  Israel,  the  true  religion  was  even  there  at  a  very 
low  ebb,  according  to  the  account  we  have  of  the  atate  of  it 
omongtit  the  liraeUteK  in  those  da^-s:  "  The  children  of  Israel 
did  evil  in  the  aight  of  the  Lord,  and   screed   Baalim  and 
Aahtaruth.  and  the  gods  of  Syria,  and  the  gods  of  Zidon,  and 
the  gods  of  Monb,  and  the  gods  of  the  children  of  Animon, 
and  the  godn  of  the   Fhihfttines,  and  fomook  the  Lord,  and 
served  him  not;"  Judges  x.  6.    And  though  wo  read,  indeed, 
ver.  in.  that  they  had  put  away  the  sininge  gu<l»,  before  Jeph- 
tbah's  roturn,  yet  Uie  knowledge  of  the  law  of  God  could  not 
be  revived  on  a  auddea.     Probably,  therefore,  as  Jcphthah 
had  lived  among  the  heathen,  with  whom  human  sacrifices 
were  ccmmooly  practiced,  and  had  little  opportunity  of  ac- 
quaintance with  the  law  of  Jehovah,  he  might,  at  that  time, 
think  the  highest  honour  he  could  pay  to  the  God  of  Israel 
wan  to  offer  bnn  a  human  sacrifice.     Now,  all  thi&  considered, 
will  not  his  unavoidable  ignorance  plead  strongly  inbinoxcuse? 
And  may  we  not  suppose  he  was  a  man  of  a  pious  turn,  and 
liad  a  zeal  for  God,  though  not  according  to  knowledge,  when 
he  made  and  fwr  formed  tiiia  vow  7 

2dly.  Shall  1.  venture  to  suggest  a  query,  whether  Jcph- 
thah'n  name,  being  inserted  in  the  catalogue  of  betievera,  or  of 
ihOK  who  are  remnrknhle  iniitances  of  the  power  of  faith,  is 
mffioicnt  to  prove  (hat  he  was  a  good  man?  The  design  of 
ituK  chapter  ia  plainly  to  show  the  power  of  iaitb  in  several 


38 


JRWtlll    AHTlQaitlKII. 


(book  I. 


Hiffciviit  views  of  it,  and  oh  acieil  on  rwvcral  diflerfntobjccUi. 
Therefore,  though  all  tlic  [icrKons  whotw  names  arc  here  tnrn- 
lioood,  wore,  no  doubt,  remarkable  instoaccs  of  the  |>owcr  of 
faith,  oFonc  kind  or  another,  yet  it  is  not,  perhapB,  so  certain, 
that  they  all  bad  justifying  and  saving  faith. 

The  firal  person  meDtiomd  iu  this  catalogue  is  Abul,  whoHo 
faith,  m  il  rendered  his  aacritic«  more  acceptable  to  Cio<l  than 
■hat  of  his  brother  Cain,  muat  l>c  Bup{K>iM!d  to  respect  the  pro- 
mised antitype  of  tho  ancient  ex|>iatory  Micrificca,  or  the  alonr- 
ucntof  Chtittt.  Soon  after,  Noah's  faith  i<i  celebrated,  for  his 
beUev-in^Ood'athrcatcningsof  the  universal  delate;  and  thca 
the  Cuth  of  Abraham  and  tiio  patriarchs,  by  trhich  they 
*'  looked  for  a  city  whicit  hath  tbundotvons,  whose  builder  and 
maker  is  God("  and  which,  therefore,  made  them  easy  and 
oontuntcd  with  Lhcir  »ojouruing  and  unwilled  cunditiou  iu 
this  work).  Allihc«c  are  said  to"  die  in  faith;"  Ileb.  xi.  13. 
AfkOT  sovcrol  other  names,  and  instances  of  the  power  of  faith 
U  arted  upon  parliciilnr  prnmiftos,  the  apOAtle  mciitionH  somft- 
of  the  JeniKh  heroic  generals,  whose  faith  in  Ood's  |UtuniMy' 
of  protecting  aiul  supportuig  Uieir  nation,  ins[iired  them  with 
exttaordiiiary  courage  in  tighling  for  Uiu  Uruuhlet.  ai;aiu»t  tlicir 
cuemiM  and  oppreasora,»o  that  "  by  f;uth  they  ttuUlued  king- 
doou."  Yet,  if  a  man  might  bare  Ihe  faith  of  miradett,  ao  a« 
to  remove  mountains,  and  not  be  a  icood  man,  as  the  apostla 
clttewhere  8up[}0«cj),  1  Cor.  xiii.  2,  might  he  nut  have  this  pa^<'' 
licular  faith  in  God's  promise  of  Bup)>urting  ihc  Uraebtiah  na- 
tion, for  which  Rahah,  and  Gideon,  and  Bitrak,  and  Snmsoa«^ 
and  Jcphihah,  arc  here  celebrated,  and  at  tho  qjuoG  time 
ho  a  ^;ood  man  ( 

li  will  bo  replied,  perhaps, 

Ut.  That  afWr  the  catalogue  of  Lbosc  names  it  ia  added, 
Heb.  xi.  ;)$,  "  «tf  whom  th«  world  was  not  worthy." 

I  answer.  That  seems  to  l>c  Mitd,  nut  of  the  victorious  gene- 
rals, who  arc  mcniionod  aloon  wiih  Jrpblhah.  but  of  anothci 
diM  of  believers,  who  are  meuiionod  after  them,  unmetv,  tb« 
"'WfaiW  wrf  maiiyfi,  who  had  been  so  unworthily  trcatcdj 
by  the  world. 

3dly.  In  It  not  intimated  in  the  two  last  vcnee  of 
elcraith  ch«pi..r  of  the  Epiatie  lo  the  Hcbrewa,  that  all  the 
whose  names  were  btfcte  rccttod  are   now   made  pcffoot? 


CM  HP.-  t.1 


JItrBTH*H'S-TOW. 


"  ThciH!  all.  haniig  obtained  a  u;ood  report  throngK  faith,  re* 
ceirod  not  the  pnimises,  Ood  bavint;  provided  booiu  liettar 
ibin^  (vT  u«,  tbat  they  without  us  should  not  bo  made  perfect." 

We  anmver.  The  verb  rtXtiwv,  and  Uie  adjective  t^X(^o^,  arc 
applied  by  the  Greek  writers  to  maturity  of  age ;  aod  tfaos,  in 
the  New  Testamertt,  rtkutav  £«  tmttf  4  vrtpttt  rpo^n,  Heb,  v. 
14,  "  Strong  meat  is  for  tfaem  thnt  are  of  full  ago."  Again, 
"  III  malice  be  yc  children,  hut  in  undcrirtanding  be  ye 
men,"  rtXaoi  ytvtaik,  1  Cor.  xiv.  20.  And  ovqp  tiXhoc,  Eph. 
if.  13,  BigDifics  a  perfect  or  full-grown  mnn.*  Now,  the 
apoatle  rapnaeutA  th<;  church  undi;r  On:  former  di-ipennatton, 
when  those  penooa  lived  of  whom  he  had  been  speaking 
kororc,  as  iti  a  Mate  of  minority,  but  under  ihc  go^pol  dia- 
pensation  oa  advanced  to  a  &tatc  of  maturity.  Thr  ntcan- 
in^,  therefore,  seems  to  be,  that  though  God  had  vouoh- 
Bttfc<l  some  cxtraortlinarv  measures  of  &ith  to  particular  per- 
Hons,  under  tlic  former  dispensation,  yet  he  did  not  Chen  raise 
his  church  to  that  »tate  of  maturity  to  whicli  he  bad  now  ad- 
vanced iu 

I  shall  dose  this  diMertation  with  9ome  arguments  in  confirm 
mation  of  the  more  commonly  received  upinion,  that  Jt-phtbnh 
did  «acn6ce  his  daughter,  and  that  he  mteaded  a  human  sa- 
crifice when  he  made  this  vow. 

.  Of  this  sentiment  is  Joscphus,  the  Chaldee  Poraphr^Kt.  and 
liunouB  lakbiofi.  Some  of  them,  indeed,  founded  Lbcir 
0|Maiou  on  u  niistaken  senee  of  this  passage  in  Leviticus, 
"  None  devotod,  which  shall  be  devoted  of  men,  shall  be  re- 
doeniMi,  bu(  Hhall  surely  be  put  to  death,"  no1^  nio  moth 
jvmath,  chap,  xxrii.  29.  Prom  whence  they  concluded,  that 
in  some  eases  human  Bacrificcii  might  be  offered  in  conformity 
to  the  law  uf  Ood.  Whereas  that  text  cithur  meauH,  according 
to  Dr.  Sykus,  tluit  every  person  who  is  devoted  to  the  spooiol 
■wviceof  God,  as  Samud  was  by  bin  mother,  shall  not  bo  ro- 
dtesAd.  but  shall  die  in  that  devotod  state;  and  he  givea 
•evcral  uiatances,  whore  rxsv*  mo  molkjumath  is  thus  applied 
to  a  uaturoi  dcalb,  ■>  when  God  said  unto  Adam,  "  In  the  day 
that  thou  eatest  thereof  tliou  sbalt  surely  die,"  Gen.  u.  17; 
aud  when  the  torti  said  of  the  murmuring  Israelites,  "They 

■  S«e  XcDoph.  Cynf»d.  hb.  i.  p.  6,  inlit.  Uuirh.  1738,  whcns  vcAcmu 
arfpanr  may  be  moslaiedt  viru  94^110  pkmi»  «toCm,  full.^o«n  moa. 


40 


JKWIin    ANTIQVITIKS 


[book  I. 


bIiuII  Hurely  die  iii  the  wildcmeM,"  Numb.  xxvi.  Go.  thuut^h 
they  were  uot  sacnfioed  or  eXL'Cutud,  but  dii-d  u  itutunil  death  ;* 
—or  oUc  Uiv  (ux(  iu  Leviticus,  according  Ut  Mr.  Seldeu,  is  to 
be  restrained  to  sucb  as  were  devoted  to  death  by  the  a|>- 
pointiaent  and  law  of  Qod  ;  iw  tbc  inhnbitaiils  of  Jericho, 
Joah.  *i.  17 ;  and  luch  of  the  Israelites  as  in  catc  of  war  did  < 
not  obey  military  orders,  and  perform  the  charj^  laid  upon 
thorn;  In  particular,  the  inhabitonlit  of  Juliesh  Ciileud,  wlio 
comphed  not  with  the  general  summom  to  ^  and  fight  against ' 
Bunjtunin,  Judges  xxi.  6.  H — 10.     And  perhaps  it  tuay  ox~■^ 
tend  to  all  who  had  been  guilty  of  any  cruoe  that  was 
capital  by  the  law  of  God,  nod  w  the  deiiign  of  it  was  no' 
more  than    to  reatrain  inferior  niogiatratcft  from  pardoning 
capital  offenders,  which  was  ttie  prerogative  of  God  only,  as^ 
their  king.f 

Motit  of  the  ancient  Christian  writera  ore  of  opinion,  that 
JcphUiah  actually  sacrificed  his  daughter,  and  ao  is  fir.  Ligtit- 
foot4 

Now  tho  chief  reasons  whicli  arc  alleged  in  favour  of  this 
opinion,  besides  that  it  agrees  to  the  more  natural  nieaning  of  | 
the  Hebrew  text,  are, 

Ist.  That  there  in  no  rtilc  nor  precedent  in  ^ripturc,  to  ju»- 
tify  the  practice  of  devoting  penms  to  perpetual  virginity ;  but, 
on  the  contrary,  this  is  spcdicn  of  as  one  of  tho  nntichriatbin . 
comiptiona  of  the  "  latter  iitnea,  when  men  should  def 
from  the  faith,  and  give  heed  to  seducing  spirils  und  doctiinea 
of  devils;"  I  Tim.  iv.  1.     Nor  was  there  any  office  bclong-j 
ing  to  the  templo  i»ervice  to  he  performed  by, women,  ex- 
capt,  j>erhapB,  that  some  of  llic  dau^^htera  of  the  Lcvitea  as*^ 
Slated  by  their  voice*  in  the  temple  choir,  a*  some  think  i* 
intimated  in  this  paasagc  of  the  first  book  of  Chronicles,  "And 
Ood  gave  to  Heman  fourteen  aona  and  0\rvr  daughters.    Alt  > 
theae  were  under  tlie  bands  of  iHcir  lather,  for  song  iu  the 
house  of  the  Lord,  with  cymbals,  poaittxies,  and  hariw,  Jbr  tho 
■iiitn  of  tho  hooKo  of  (lod,  occocduig  to  the  king's  order,  to 
Anpb,  Jeduthuii.  and  ilcman;"  LChroa.  xxv.  6,  G.     How- 

*  S4W  S^kn'  PitDriptn  uid  ro«ir>tu-n  iXyklMal  and  Rctralnl  tUlt- 

t  S«Mtn  d»  Jiuc  Nal.  «l  GaiL  bb.  i>  cap.  «lv— «. 
I  Bern,  oa  Judfn  si.  99,  vol.  il.  p.  121$. 


mAr.  1-1 


jKrRTnAu's  vow. 


ever,  Jcpfathoh  uras  not  a  Lcvite>  and  thererorc  his  dnughtcr 
could  bear  no  port  even  in  that  service,  nor  liatli  nutuicry  ajiy 
counMuuice,  either  tn  the  Jtwisli  or  Cbristian  law ;  mid  Ui 
feuppote,  therefore,  thnt  Jephthah  devoted  his  daughter  to 
perpolnal  ni^aity,  in  to  suppose  him  acting  ujb  contrary  to 

•  the  law  of  Qod,  as  ii*  he  had  sacrificed  her. 

2dly.  What  coutd  he  expect  to  come  out  of  the  door  of  his 
houitc  to  meet  him,  but  a  human  person  ?  Can  we  think  that 
Jephthah  had  his  dog  in  hiu  thoughts  when  he  made  this 
vow, — a  creature  that  whb  |>«rticiilarly  excepted  from  hcin^  in 
nny  Bemo  flancti6ed  nnd  devoted  to  Ciod,  as  any  clean  beast 
might  be  '.  Lev.  xKvii.  9.  11,  compared  with  l)eut.  xxiii.  18. 
■'Idly,  [f  he  had  intended  no  moro  than  the  sacrifice  of  a 
bullock,  or  a  ram,  what  need  was  tbero  of  tiuch  a  koLcdui  vow  '. 
If  he  had  meant  a  brutal  sacriflce.  he  would  surely  have  vowed 
to  sacrifice  hecatombs,  rather  than  a  single  auimu),  on  no  great 

'  an  occasion  :  or,  like  Jacob,  he  would  have  vowed  to  give  the 
"  tenth  of  all  his  substance  uiiio  the  Lord  ;"  Gen.  xxviii.  22. 
4ihly.  Wc  rend,  that  it  was  a  "  custom  in  Israel,  that  the 
daughterit  of  Inmcl  went  yearly  to  lament  the  daughter  of 
JophtJinh;"  Judges  xi.  39, 40.  Now  the  Hebrew  word  pHcAwA. 
which  wc  Tuulor  custom,  ngniiies  a  statute  or  ordinance  of 
hutting  obligation.  Thus  it  is  peculiarly  applied  to  the  law 
which  God  gave  by  Hoses  in  the  following  pasaaga:  "  Behold 
i  hare  taught  you  statutes  {D>pn  rAuJkAi>/i)and  judgments,  even 
as  the  Lord  my  God  coounanded  me,  that  yo  should  do  so  in 
the  land  whither  ye  go  to  posMui  it-  Keep,  tlicrcfore,  end  do 
them,  for  thin  m  your  wisdom  and  your  understanding  in  the 
sight  of  the  nations  which  shall  hear  all  these  statutes/' 
D^pm-Vs  a>l-hn(htikkim,  Deut.  iv.  6,  and  so  in  many  other 

^plaoos.    Thia  cuntom,  therefore,  of  the  daughters  of  Israel, 

to  be  intended  for  un  annual  rite  m  perpeittum,  and 

not  that  they  went  yearly  to  talk  witli  her  as  long  ut>  .she  lived . 

it  is  highly  prabable,  that  Homer  grounded  his  fable  of 

Agaroomnoa's  sacrificing  his  daughter  Iphigenia  on  some  tiB- 

dition  of  Jophthah's sacrifice.  And  indeed  the  name  I  phigenia 

^•eems  to  be  a  comiptKp*^  Jephlliigenia,  the  daughter  of 
Jrphthdh.  Ovid,  who'ha»  dreseed  up  the  btory  in  his  way, 
makes  Diana  put  a  stag  in  her  room,  and  seems,  therefore,  to 

ihavc  blended  the  tradition  of  Abraham '&  saciifice  with  that  of 


i 


42 


iBWISn    AnTIQUITtSS. 


BOOK   I; 


Jephlhah*     But  to  return  to  tiie  consi<leration  of  the  Ih 
brew  goveraiueut. 

We  have  distiDguuhod  the  time  in  which  God  exercised 
tpecial  aatbority  ovpr  the  people  of  Ismrt  into  four  periods,] 
utA  are  now  upon  the  second  of  them,  namely,  from  llioir  cut  j 
trance  into  Canaan  to  the  captivity.  We  have  gone  throui^h  I 
the  goveniiaeat  of  the  judges.  Wo  proceed  now  to  the  rci^  { 
of  the  kings. 

This  cootinucd.Miith  Godwin,  from  Saul  to  tiio  captivity  of 
BabylOQ.  about  030  years.  But  as,  in  tlic  counw  of  tliis  work, 
mihall  haveachapter  by  itself  coace^ui^^  UicJu^N'ish  kings, 

1  ahull  only  for  the  present  otitwrvo,  that  they  were  uT  two 
•orta,  tfaow  that  ^ei^lH>d  over  thn  whole  Hebrew  nation,  who 
w«re  ooly  thtrc,  Saul.  David,  and  Sulomoo,  and  those  that 
raigiMd  over  aome  of  the  tribe*  ooly. 

And  IhaMwore, 

1st.  Tbe  kings  of  the  house  of  David,  who  were  twenty  id 
number,  if  you  reckon  Athaltah  Uiu  ijueon,  who  usurpod  the 
throne  for   nix   years,  after  the  death  of  her  son  Ahaziah ; 

2  Kinga  xi.  These  kiogs  reigned  over  the  two  tribes  of  Judnh 
and  Bienjaniin.  until  Ncbiichndnczzar  canicd  Zcdckiah,  the 
last  of  theni.  captive  unto  Babylon.  They  look  their  title 
from  tbo  larger  tribe,  and  were  called  kingd  of  Jndah. 

ddly.  The  kittga  of  Unci,  who  reined  over  the  other  tnn 
tribea,  from  the  time  of  their  rebeUioD  against  Kohoboam.  ihc 
•on  of  Solomon,  to  the  Asaynan  captivity.  These  kings  were 
of  Mwal  difterent  fninilioa,  and  were  in  all  nineteen,  rrom  Je> 
nboun,  Ute  tiret,  to  llusea,  the  last. 

Wo  now  proceed  to  the  thini  period,  whidi  takes  in  the 
time  uf  tiie  captivity,  and  coitctudcs  with  the  end  uf  it. 

As  live  tU-bcvw  nation  mtn  divided  into  two  distinct  king- 
doms, so  each  kingdom  suflefed  a  diMioet  captivity  ;  the  one 
iaeaOed  the  Atsyriiio,  the  other  the  Rohylonidh. 

The  Assyrian  captivity  vms  that  of  tlie  ten  tribcn,  which  wns 
bagnn  in  the  reign  of  Pekafa,  Idng  of  Isncl,  when  Ttt;1ath- 
Pikser,  king  of  AaKyrin,  conquered  a  part  of  his  country,  and 
earned  away  the  people  captive  to  Assyria  :  2  Kings  xv.  29. 
It  was  afiurwaid  completed  by  Sohnanobsar,  who  took  S»- 

JVia  CapBlli  DtuUab,  dc  nto  Jrahih,  pcf  lohioi;  auud  eritieus 
ad.si..  tnl  Ui.  H«Ua'»  dMs  on  EMk  is.  ». 


OKftr.  |J3  TUB    BADVLONISII    CAmviTV. 


4S 


nuuia,  thn  capita)  of  the  kingdom  of  Umel,  after  three  years' 
siofj^e,  and  went  ap  through  the  land,  and  csuricd  away  the 
reajdne  of  the  people  cnptivc  into  Amyria;  2  Kings  xvJi.  5,  6. 

The  people  of  the  kingdom  of  Umcl  had  greatly  corrupted 
Uie  worship  ofGud.  and  had  been  very  much  given  to  idolatry, 
pTcr  since  their  Reparation  from  tho  kingdom  of  Judah.  It  is 
said,  that  "  they  walked  in  the  statutes  of  the  beatheu,  and 
■ervod  idoU  ;"  vcr.  8. 1*2.  And  tt  is  no  wonder,  therefore!,  that, 
when  they  were  removed  into  Aitsyria,  multitudes  of  th«m  feQ 
in  mth  tho  idolatrous  worship  and  cnsloma  of  that  counlrv, 
becoming  mixed  with  the  AssyrinoR,  and  in  time,  losing  the 
very  name  of  Jews  and  Israelites,  inaomneh  tJiat  the  greater 
part  of  thtt  ton  triljca,  as  a  peculiar  people  and  visible  church 
of  God,  were  quite  lo«t  in  tliut  captivity. 

The  Bnbylonish  captivity  wus  that  of  the  kingdom  of  Judah, 
or  of  the  two  tribes  who  adhered  to  the  house  of  David.  It 
was  begun  by  Nebuchadnezz.tr,  king  of  Babylon,  id  the  reign 
bf  Jehoiaktm,  whom  Nobnchadnczzar  "  Itound  in  fetters,  to 
carry  him  to  Babylon.  And  he  also  carried  avfay  some  of  the 
vcMols  belonging  to  the  house  of  the  Ix>rd.  to  famish  his  own 
temple  in  Babylon  ;"  2  Chron.  xxxvi.  6,  7.  Prom  hence  be- 
gun the  period  of  the  seventy  years'  captivity.  The  people, 
buoyed  up  by  their  false  prophets,  were  induced  to  believe, 
that  these  sacred  vessels  should  be  shortly  brought  again  from 
Babylon ;  but  Jeremiah  assured  them  of  the  contmnr,  and  that 
all  tho  remaining  vessels  should  be  carried  after  them;  Jet. 
xxvil.  16,17.21,22.  Accordingly,  about  nine  yearanilerward, 
in  the  reign  of  Jchoiukim,  iN'cbuchadnezzur  made  a  second 
d«aceot  against  Jadah,  and  "  besieged  Jenisalem,  and  took 
it,  and  carried  away  the  king,  and  all  the  nobles,  and  the 
great  men,  and  officers,  and  ten  thousand  captives,  to  Baby- 
lon, witli  all  tho  treasure  of  the  house  of  the  Lord,  ami  tlie 
traMore  of  the  king's  house ;  and  cut  in  pieces  all  the  vessels 
of  gold  which  Solomon  had  mode  for  tlic  temple ;"  '2  Kings 
xmv.  10—10.  But  the  word  fvp^l  ntikalzttz  is  nolwell  ren- 
dered "  cut  in  pieces,"  since  it  appears,  by  a  passage  in  Oftniel, 
thnl  iheM'  vcamIs  were  preserved  entire,  for  *'  Bebhaxzar. 
and  his  princes,  bis  wives,  and  his  concubines,  drank  wiue  in 
Uuoni"  Dan.  v.  2.  The  rorh  yitp  katzatz  Mgnifies  "  to  cut 
off;"  as  in  the  following  poBsagc  of  the  second  book  of  Snniucl, 


JCWtsn    AEiTI<|l!ITIB8.  [SOOK  t. 

"  IMtkI  wiindwl  his  young  nicn.  and  tiicy  skir  them, 
Ibni  M,  Kediab  uad  Bftmnali,  the  murdereis  of  IshlKMihoUi. 
and  cat  atf,Da(p^>ruiAai/:rt£M.  their  btuidsajKl  their  feet,"  Su:.. 
2  Stua.  if.  12;*  where  it  is  used  in  the  sune  fonn  as  it  is  in 
the  p—enga  before  us,  in  which.  theTefore,  it  can  moan  no 
more  than  the  vessels  being  cut  olf  frum  tbeir  stands  or 
hues,  tad  taken  awsy  from  the  tcntplc. 

Agiia,  deren  yean  &Aer  this,  iii  the  reign  of  Zedekiab. 
Vdmiar-adan,  the  Dshylootkn  general,  came  and  sacked  and 
Ininit  Jentsalen,  and  the  temple,  and  carried  away  the  re- 
"**""^**  of  the  sacred  vesaels,  together  wiUi  all  the  Jewi  who 
remained  in  the  country  (except  some  poor  people,  wboni  b« 
left  to  till  the  hnd),  captives  into  Babylon  ;  'J  Kin^  xxv.  H.  &c. 

Four  yean  after  th^  which  was  the  twbniy<third  of  the 
atnofy,  or  from  the  beginmng  o(  tbr  Babyknusb  captivity, 
Nebutar-adan  again  tnTaded  the  land  of  Israel,  and  seized 
upon  all  the  Jews  be  coold  meet  with,  and  sent  them  captive 
to  Bat^lon;  J«r.  In.  30.  This  was  done  probably  lu  revenue 
for  the  murder  of  Gcdaliah.  whom  Nvbuchaduezzar  had  made 
governor  of  the  laad,  but  wbon  Ishmad  killed ;  Jer.  xli.  '2. 
Tpon  the  luunler  of  Qedaliah.  Johannn.  the  son  of  Kareah, 
and  many  of  the  people  that  were  left,  ded  into  Hgypt  for 
fear  of  the  kit^  of  Babylun  :  ver.  15—18;  chap,  xliii.4— 7. 
So  that  all  the  Jews  that  Nabaar^dMi  now  found,  and 
made  captive,  amountnd  lo  no  OMn  than  seven  hundred  aud 
6Ay  pefsoQs.  Thtts  was  the  caplirity  of  Judah  compl«t*d, 
and  tik»  land  was  nude  ileaolalc^  none  of  its  former  inhabi- 
tants being  now  Mi  in  it. 

But  though  Uie  captivity  of  Israel  and  of  Jndah  had  difler- 
cnt  beginnings,  the  funncr  ooonusnciw  a  hundred  yeant  be- 
fore the  latter;  yet  they  andud  togelbsr.  whan  Cyrus,  the 
king  of  Persia,  having  cooqoerod  both  the  ChaU«ana  and  As- 
syrians, and  obtained  universal  monarchy.  ti»ucd  out  s  dtxree 
fur  restoring  the  Jews  to  their  oH-n  UnJ,  and  for  rcbmldiag 
Jerusalem  and  the  temple;  Ezra  i.  1 — 3.  This  is  that  famouH 
Cyrut,  who.  one  hundred  and  forty  years  before  the  tem- 
ple was  desUoyed,  aud  two  bundled   years   before  he  was 

*«oKlK>,)Kiogixvil7,  A»iu"«iolfihi-I»rtr<1ff9or  UwhMP*,  ftc.; 
Mp-  ■-ttl   1«,  ItacUKh  "ClU  or*  tit*  (Old  6«Bi  th«  clo««,fcc.  Hsl> 

tmmi  DiaiisiiiB.vol.  1.  p.  I. 


CHAP.  1.)  RKTDRM    FROM   CAPTIVITY. 


45 


born,  was  montioned  by  name,  in  Uie  prophecy  of  Isaiah,  as 
d(-«igDed  by  God  fur  resLoriu^  his  people:  Isa.  xiiv.  28; 
xlr.  1—4.  It  is  not  Improbabte,  that  prophecy  nughl  have 
been  shown  to  Cyrus  by  some  captive  Jews,  perhaps  by 
Daniel,  which  might  be  a  mean*  of  moving  him  to  accompbah 
rt.  Thia  appears  to  have  been  the  opinion  of  the  Jews  in  the 
time  of  Josephiis,  which  tliey  had  probably  received  by  tra- 
(litioQ.  For  he  mtikea  Cynu  say,  in  his  decree,  "Because 
the  supreme  God  hath  apparently  made  Die  king  of  the  world, 
I  believe  him  to  bo  ho,  whom  the  people  uf  Israel  adore;  for 
he  predicted  my  name  by  his  prophets,  and  that  I  should  build 
his  temple  at  Jerusalem  in  the  land  of  Judea."* 

ITpoii  this  decree,  the  tribes  of  Judah  and  Benjamin  as- 
sembled out  of  the  several  provinces  of  the  kingdom  of  Baby- 
Ion,  and  put  themsolves  under  the  conduct  of  Zembbabol,  the 
grandson  of  Jehoinkim,  king  of  Judah,  who  was  made  their 
governor,  and  of  Joshun  the  high-priest,  to  the  numbar  of 
forty-nine  thousand  six  hundred  and  ninety-seven  persons, 
and  returned  to  their  own  Innd  ;  Ezra  ii.  And  though  the  ten 
tribcM,  in  their  national  capacity,  were  never  restored,  but  the 
tiiOKt  part  continue  in  their  disperalon  to  this  day,  uisomueU 
that  the  Assyrian  cHptivity  put  a  hnol  period  to  the  kingdom 
of  Israel ;  jTt,  aa  the  decree  of  Cyras  extended  to  all  the  JewSi 
several  persons  belongmg  to  the  ten  tribes  now  joined  them- 
mIvm  to  Judah  and  Benjamin,  and  returned  with  them  to 
their  own  laud.  We  read,  therefore,  that  among  the  sacri- 
ficefi  ofTerud  at  the  feast  of  the  dedication  of  the  temple,  on 
itH  being  rebuilt,  there  were  "twelve  he-goats,  according  to 
the  number  of  the  tribes  of  Israel ;"  Ezru  vi.  17.  Again,  wc 
rend  of  "twelve  bullucks"  being  sacrificed  "for  all  Israel;'* 
Esra  viii.  36.  From  wheuce  it  is  highly  probable,  that  some 
of  all  the  ten  tribes  were  now  relumed ;  though  still  it  appears, 
that  great  numbeni  of  the  Jews,  probably  most  part  of  the  ten 
tribes,  who  still  adhered  to  the  oUI  religion,  remained  among 
the  bsathen  in  the  reign  of  .•VrtiixerxcA  Longimauua ;  whom 
Ur.  Hrifleaax  takes  to  be  the  Ahasuerus  mentioned  in  the 
book  of  Esther,  and  for  which  opinion  he  offers  sabstantial 
reasons.    This,  therefore,  mnst  have  been  nea*  eighty  yeara 


*  Antiq.  lib.  xi.  cap.  t.  mci.  i-  edit.  Havcrc. 


46 


iRWIBII    ANTimilTir.S. 


[bouk  I. 


after  tlieir  first  return,  in  the  reign  ofCynis.  It  wan  at  tliM 
time  that  Exr&,  a  descendant  (rota  Scraioh  the  high-priest, 
and  un  account  uf  his  ^reat  luarning  ctiileJ  Uie  »crit)e,  obtainud 
an  ample  cuuunm&iun  Truni  Artuxerxeii  for  litH  retam  to  Jeni- 
valetn,  with  all  of  his  own  nation  who  fvura  wilUi^  to  accom- 
pany him  ;  Ezra  vij.  I'pon  thui,  many  more  of  the  Jewn  r««] 
turned  to  their  own  land.  Yot,  after  ail,  few  of  the  ten  trihes^ 
in  comparison  vnili  tliose  of  Judah  and  Benjamin,  ever  re- 
tumnd  from  thrir  diHpirrKion.  It  apjKMirH,  that  at  the  time  of 
Haman's  couspinicy.  wliich  must  have  been  four  or  five  yenra 
oiler  the  second  return  under  Ezra,  there  were  atilt  a  multtttida 
of  Jews  dispersed  thruu;j;h  tliu  various  provinces  uf  the  Persian 
om|Hre,  boudes  tluist.-  who  had  mingled  with  idolaters,  and 
etnbracud  tlieir  religion.  Dr.  Prideaux  thinks  it  w&b  by  llw 
favour  of  Estht-r  tliut  Ezra  obtained  ha  comau«8ion,  and  vmH 
made  governor  cf  the  Jvwn  in  tlieir  own  Und  ;  which  govern- 
ment he  cxerciacd  for  thirteen  yeara.  After  him  auccoeded 
Nehesninh,  who  had  a  new  commission  gmntet)  him  bv  Ar- 
tuunea,  in  the  twentieth  ycarof  hin  reign,  with  fitll  authority 
to  repair  the  wall  of  Jerusalem,  and  fortify  it,  in  the  same 
raunitcr  an  before  it  was  dismantled  by  the  Babylonians, 

U  may  reasonably  be  conjectured,  that  <]utteii  Esther's  in- 
terest with  the  king  did  not  a  UtUc  contribute  U>  obtain  thia 
farther  favour  for  the  Jew*;  and  no  much,  uuieed,  seems  to 
be  hinted  in  the  luHtory  of  thia  transaction,  where  it  ia  par- 
ticularly remarked,  thai  when  Artaxcrxew  gave  this  new  com- 
mission to  Nchcmiali,  "  the  queen  was  sitting  by  him;"  Neh. 
ii.  6. 

Nchcmiali  "s  comnitssion  KiipcT^f.-dwI  that  of  E/,ra.  who  tliere- 
fure  now  msignt-d  his  government,  and  (!mploycd  himself  in 
collecting  and  publishing  n  new  and  correct  edition  uf  th* 
Scnptumt,  and  in  restoring  the  worship  of  God  to  ibi  originnJ 
purity-* 

We  proceed  lo  the  fourth  ponod  of  the  Jewish  history, 
which  contains  about  six  hundred  yearn,  from  the  end  of  their 
captivity  to  the  dettnictaou  of  Jerusalem  and  of  the  Jewish 
poUty. 

The  Jewa,  wbo.  after  the  return  from  the  ca|)itivity,  were 


*  Sh  PrUsuu't  CooMct.  pan  L.  book  *. 


CHAP,  t.] 


HETUBK    FROM    CAPTIVITY. 


49 


sittled  offain  tn  their  own  land,  were  no  longer  divided  into 
tiro  kingdoms,  tis  they  were  before;  but  were  oil  one  peo|i]e, 
und  njtder  one  government;  which  yet  varied  in  its  form 
LhniDi^  several  succeeding  ages. 

1st,  Upon  their  return  from  the  captivity,  Judca  became  a 
province  of  the  Persian  empire,  and  was  tributary  to  the  Per- 
aian  monarch;  as  appears  from  the  letter  which  the  enemies 
of  the  Jews  wrote  to  Artaxerxes.  in  order  to  prevent  the  re- 
building of  Jorosalctu ;  in  which  arc  these  words,  "  Be  it 
known  now  unlo  the  king,  that  if  this  city  bo  builded,  and 
the  walls  set  op  again,  then  will  ihey  not  pay  toll,  tribnte, 
and  custom,  and  so  thou  shalt  endamage  the  revenue  of  the 
kings;"  Ezia  iv.  13.  Notwithstanding  which,  though  tributary, 
they  enjoyed  their  own  religion,  and  were  govemod  by  their 
own  laws;  and  their  governor*,  though  they  acted  by  viitfM 
of  a  commifuion  froni  the  court  of  Persia,  were,  uevertheloB* 
of  their  own  nation;  as  Z«rubbabel.  Ezra,  Nebemiah. 

Sdly.  Tliis  state  of  tilings,  and  Uiis  form  of  govci^ment, 
continued  for  upwards  of  two  hundred  years,  antil  the  time 
of  Alexander  the  Great;  who.  having  destroyed  tlie  Persian 
empire,  and  established  the  Grecian  univeiKol  monarchy,  the 
Jews  became  subject  to  him  and  his  successors.  Vet  they 
were  not  properly  conquered  by  him,  as  all  the  neighbonriog 
nations  were;  God  having  preserved  them  by  a  special  and 
very  extraordinary  providence,  which  is  thus  related  by  Jo- 
■ephiBB.* 

When  Alexander  was  engaged  in  tlie  siege  of  Tyre,  ho 
sent  to  Jadduu,  the  Jewish  high-priest,  for  auxiliary  troops, 
end  neoMsaries  for  his  army.  Jaddua  excused  himself,  al- 
leging his  oath  to  Darius.  Alexander,  being  greatly  incensed. 
revolved  to  take  a  severe  revenge.  As  soon,  therefore,  as  he 
bad  madd  himself  master  of  IVre.  and  of  Gaza,  he  marched 
a^nst  Jemsalem.  Jadduit,  in  his  |Kintifical  robes,  accom- 
panicd  by  the  other  priests  in  their  proper  habits,  went  out, 
by  divine  direction,  in  solemn  prooeseioa  to  meet  Alexander. 
As  soon  as  the  king  saw  him.  he  hastened  toward  him,  and 
bowed  down  to  him  with  a  religious  veneration  of  that  sacrod 
name  which  was  inscribed  on  the  golden  Ullel  round  bis  tiara. 


Antif).  lib.  xi.  op.  vili,  leeu  liL— v.  ftlit.  Uai<«rc. 


48 


JBTTISIl    ANTIQUITIES. 


[nooK 


Wbite  ail  stood  amazed  at  tliia  exlraonlioary  beliaviour.  Par- 
roenio  alone  ventured  to  inquiru  of  him,  why  he,  who  was 
adored  by  nil,  should  hinuicir  pay  such  devotion  to  the  Jewish 
high-priest,  lie  replied,  hn  did  not  payil  to  tlie  high-phest, 
bat  to  the  God  whose  priest  kc  was ;  for  that  when  he  was  at 
Dio  ill  Macedonia,  and  was  deliberating  how  he  Khoutd  carry 
on  ihc  war  against  the  Pcmiiin*.  this  very  person,  in  tiic  very 
habit  he  now  wore,  appeared  to  him  in  a  drearo,  and  encou- 
raged  him  to  pafw  over  into  Asia;  nfwnring'him,  that  Ood 
would  give  hiin  the  Persian  empire.  'Having  said  this,  Alcx- 
aoder  gnvc  his  band  to  Jaddua,  and  entered  Jerusalem  with 
turn  in  a  very  friendly  manner,  and  under  hia  direction  otfercd 
steriHces  to  God  in  the  temple.  Here  Juildua  showctl  him 
the  prophecy  of  Douiel.  which  predicted  the  overthrow  of  the 
Persian  empire  by  a  Qreciati  king.  At  which  he  was  ao 
pleased,  thHt  he  ordered  the  Jewu  to  request  whatever  was 
agreeable  to  them.  U[ior  this  Jaddua  [letitioned,  that  tliey 
might  enjoy  their  own  laws  and  reli(^on,aiid  be  excutivd  rroiii 
pa.ying  tribute  everj'  seventh  year,  because  in  that  year  they 
neither  sowed  nor  reaped.     All  which  he  freely  granted. 

Af^r  the  drath  of  Alexander,  the  Jews  bocantc  subject 
and  tributary  to  the  kingn  of  Egypt,  or  Syria;  aa  by  various 
tnniB  of  providence,  one  or  the  other  eitcndtui  their  dominion 
tod  power  into  those  partn.  The  former  were  calknl  l,agii, 
or  Li^des.  from  Lai^us,  the  father  of  Ptolemy  the  First;  tho 
latter,  Sdeucii,  or  Scleucides,  from  Seleucus  Nicauor,  luug  of 
Syria. 

Tlie  Jew«,  at  length,  were  miaenbly  persecuted  and  dis- 
tnawd  by  Antiuchus  Hpiphaii»i,  tlie  t^th  of  the  Seteucion 
lungs,  obout  one  hundred  aud  Hoventj  years  before  Christ. 
He  ta  generaily  supposed  lo  be  that  "  vile  person,"  of  whom 
Daniel  prophesied  nnder  tiiat  appeUation,  chap.  xt.2I,  tie.; 
md  he  uctually  proved  altogether  aa  profane  and  cruel  as  the 
prapbit  repcoMUts  him ;  for  be  laid  siege  to  Jerusalem,  and 
took  it  by  Btorm,  and  in  two  days*  time  roossacrrd  fortv  thou- 
nnd  of  its  inhabitants,  and  sold  as  many  more  to  the  iiciuh- 
fcottring  nations  for  slaves.  He  impiously  forced  himself  into 
the  templo,  and  into  the  holy  of  holies ;  ho  sacnficod  a  gn»t 
Mw  upon  the  altnr  of  burnt-olFenng.  and  caused  broth  to  be 
Dwdo  of  some  part  of  the  flesh,  and  to  bo  sprinkled  all  over 


CHAP,  t.] 


TtlB    tIACCAnEE*. 


40 


Utc  templfi.  He  afterword  plundered  the  sacred  edifice  ckf 
all  its  golden  and  silver  vessels  and  titcnsitx.  to  the  value  of 
eigltieen  liundrtMl  Uilents  of  {;()ld  ;  iiud  havin;;  marte  the  like 
plunder  in  the  city,  he  left  it,  utler  he  had,  to  theiurtbervex- 
ttiuii  of  the  Jews,  appointed  Philip,  a  Phr)-gian,  to  be  their 
governor  ;  who  waa  a  man  of  a  cruel  and  barbarous  temper. 
Upon  this, 
3dly.  Their  state  and  form  of  government  was  changed  by 

ilhe  Maccabees. 

When  Antiochua  had  issued  out  a  decree,  tliat  all  nations 
under  his  dominion  aliouhl  cunfonn  to  hiti  religion,  and  wor- 
ship the  same  gods,  and  in  the  some  manner,  that  he  did, 
which  decree  was  levelled  chiefly  ugainst  the  Jews,  he  Rent 
romniissioncrA  tu  execute  it  In  Judea.  One  of  them,  named 
Aj>c]le«,  came  to  ftlodin,  where  dwelt  Maltathias,  a  very 
honourable  priest,  and  zealouK  for  tlic  law  of  hia  God  ;  he  was 
the  gicat'i^ndson  of  iUmona^us  ;  from  whence  it  is  prohaUe 
the  famdy  hud  the  nunie  of  Aemoneaus  ;  though  others  derive 
that  title  from  Uie  Hebrew  word  DMOUTT  fhtnluHanntm,  which 
signifies  magnates  ot  proceres.  This  Mattathias,  with  hia  five 
•onStfell  upon  the  king's  commi»^oner,  a^  he  was  endeavouring 
to  persuade  the  people  to  sacriAcc  to  idolit.  nnd  slew  him  and 
all  hii  attendnnta.  After  which  he  retired  into  the  mountains; 
Trbither  ninny  of  the  JewK  fullowint;  him.  they  formed  an 
anny.  and  vtood  upon  their  d(;fetice.  Aftcrwnrd,  leaving 
their  fnfttncitsiA.  they  went  about  the  countr)',  deatroying  iho 
hcatfien  nltara  and  idolaters,  and  restoring  the  worship  of  God 
according  to  the  law,  wherever  they  came.     Maltathias,  who 

I  waa  o^hI,  died  the  next  year,  and  was  succeeded  in  the  com- 

,  Dam]  of  the  army  by  hi>  son  Judas ;  who  took  for  the  motto 

'«rhis  standard, 

nj  conto-ka  l>fceliin  Jehovab. — Exod.  xv.1l. 

; "  Who  is  like  onto  thee,  O  Lord,  amon^  the  ^ofU  ?"  Thin 
motto  is  said  to  have  been  written,  nol  at  length,  but  only  hy 
the  fir«t  letter  of  cnch  word  *a30 ;  as  /*.  S.  Q,.  R.,  for  populus 

,M>iitiu*jue   Itvm<tHu.i.  was  written  on  the  Roman  Htandard. 

'  Tbase  four  iiiitiAl  IvtterR  arc  genentlly  6uppD»ed  to  have  formed 
tlic  artificial  word  Mnceabi;  from  whence  IhinJudan  ban  been 


60 


JBWIBIt    AKTTQOTTIES. 


^nnOR   I. 


ConimDiily  cnllcil  Judas   Mnccnbicus;  aad  those   th»t  siclixl 
iJnLb  him,  iitid  fought  under  his  sUuidard,  were  termed  Mac- 
Tliis  m  the  0]>iuioii  of  Duxtorf,  Pridcnux.  uiid  ahnost 
'•Tl  the  learned.     But  Dr.  Kcnnicot  doubt«  of  tltiit  itirivation, 
BiDce  in  BOme  ancient  manuscripts  the  name  in  written  with  a 
ip  iDBtead  of  a  3.*    Hut  whntcrer  was  the  original  of  the  word 
'■  Alnccaba?UH,  it  aUerward   became  a  general  name  for  all  such 
■a  satforvd  in  tlie  CHuae  of  the  true  religion,  under  the  l^gy|>- 
tian  or  Syrian  kings.     Accordingly,  it  is  applied  by  the  an- 
cient Christian  writers  to  lotne  who  died   many  yean  before 
JudftH  lot  up  his  standard  .-f 

The  Jews  cnjoyiMl  their  liberty  under  a  sncccMion  of  the 
AbmomrAn  princes,  ttiough  not  uithout  frequent  wnrs  and  eon- 
fufiiouB,  for  near  a  hundred  ycoia;  till  Aristubulum,  endea- 
vouring to  wreat  tlie  crown  from  his  elder  brother  lIjkTcanus, 
Jiaiae^l  »  CivU  war;  which  ffxte  the  Romaiw  an  upportuutly  to 
OOnquer  Jmica,  and  to  reduce  it  into  the  fonn.&rat  of  a  tribu- 
\tuy  kin^iloui.  and  sAarward   uf  n  Roman  province.     11)i-< 
[bni^Ra  HH  10  tlie  luat  <tat«  of  the  Jews  before  tlteir  utter 
KdwtnfitMi  ••  a  natiun. 

4Uily,  Tiny  mm  wbfwt  to  the  Romans,  and  goveroeil 

\hff  kngM  «fi|Miialad  by  Um  Uumun  emiierora;  utt  by  licrod. 

,  %fbvrirud  by  ht»  aga  Archekui.  and  thvn  by  a  aucceMion 

I  if  KmIM  [lnftuU,  liH  tbo  panod  of  tbrir  Rtnlv  and   polity, 

*"tOlfHi»  cMmiy  deputrd  from  Judah,  nnd  tho 

tmm  balVMB  bi»  fcM,**  awrding  to  Jacob's  c^e- 

^    iiiwJ  DimmL  «a  lk«  tarn  et  ikr  pcioMl  Hdwim  Ten, 

•*»  iij,i.Lfl  «4  iMWiwJ  MMM,  mmi»  «t  tMOal  letlra ;  wliidi 
WMM^  wmt  tea  H  }rm*  Md  ChratiaiM.    Tbu^  hdobs 

I    4iiai    TIT    Til      "- " .  i»-.t^^ -.. 

inm  r.ain     W«  hM«  bkvnM  «Md«ni  biCaoc**  of  tbo 

<w  ■».  4^  ifwa  m— y.    AhoM  ibt  jw  k»40  thtn  «vn 

i->i^a>J  tcUMt  tWmna  tfimofmrj  oadv  tW  naiM 

•m^tt  iHu  taMial  tawn  of  ihawuan  of  Cm 

/•  of  Akw  |wiiw    f^ybm  MintHd,  EAmmii 

'  -A  W<^  Mkk-  «[  tbc  iailUI  Wwn  of  the 
^  tin  N  ^  UMn  Uh»  :4hw«I\  tt^  •hn  cibalM  taf«dMr. 

•'  .«^«M  Ik  «*  »U«  ite  kw^aliiliai;  Catoti,  Mnagtrnt. 


cnH9.  f .1 


JACOB'S    PROPHECY. 


rbntetl  propheey,  wKich  Godwin  cpeak*  of  at  iho  emi  ofhU 
'  fint  chapter.     But  na  his  account  of  it,  and  of  the  «ontro> 

venieB  coooeniiiig;  iki  meaning  and  accomplisliment,  i»  very 
imperfect,  I  shall  hero  give  a  more  full  uiid  complete  one. 

Concerning  Jacob's  Prophecy. 
"Tlie  sceptre  shall  not  d«part  from  Jndah,  uor  a  lawgiver 
from  tKiwcen  his  feet,  until  Shiloh  come,  and  unto  bim  ahall 
the  ^thcring  of  the  people  be;"  Gen.  riix.  JO. 
And  h(-To. 

Ist.  I  vill  consider  the  literal  meaning  of  the  words:  And, 
2dly.  Their  prophetic  impart.    .. 

1st.  As  to  the  literal  meanii^  of  those  words,  concerning 
which  any  dmibt  has  bo«n  made,  they  are  these  four,  mu 
shfUtet,  the  sceptre ;  ppno  nuxAokck,  the  lawgiver ;  vhn  ragtaiv, 
hi*  feet ;  and  nStfr  Shiloh. 

The  Krst  word  i8(m9si^r/'Ar/,which  we  tmn&Utc  the  sceptre; 

for  Avhich  rendering  we  have  the  united  authority  of  the  threu 

pTarguniB.  nuiuoly.  tJnkeloe,  Jonatliau.  and  the  JeruiuJem ;  be- 

Im  a  great  many  of  the  modern  rabbies.     But  others  imder* 

^ Bland  by  it  a  tribe, a»  Uie  same  word  nouictimedjiigntfies;  par* 

licularly  in  the  sixteenth  and  twenty-eighth  ver^s  of  ihu^  very 

chapter  in  which  the  prophecy  wo  are  now  eonsidoriug  is 

jKcmded,  and  in  sorae  other  phioes.     And  tM>  thoy  make  tlie 

^tnaaning  of  the  first  claaae  to  be.  "  J  udali  ehutl  not  cetuw  from 

being  a  tribe."     Others  sgain  (chiefly  of  the  modem  Jews), 

understand  by  DQcr  ihebfiet,  the  rod  of  correetioD  or  aMictiun, 

aa  the  word  aamettmes  imports:  Job  ix.  34;  2  Sam.  vii.  U; 

fCom.  iii.  I.     Accordingly,  they  make  tlii^  clanso  Ut  Bignify. 

'  J«dah  shall  not  cease  from  beiu^  an  aiBicted  people.     But  ihe 

I'^Mce  and  prosperity  which  Judah  and  all  iHtael  h»ve  inmie- 

timeit  enjoywl,  particuliirly  during  the   rei^i>  of  David  and 

Bi>)<Mnon,  are  a  RufBcient  objection  ogainsit  adopting  thai  sen&e 

in  tl»a place-  The  truth  is, dsv nisebhet,  from  tiiiL'  a/tabJuit.  pror 

ttuxit.m  produc<>.  primnrilv  mgnififs  a  rod  or  wnnd.  shooting 

fVna  the  n>ut  of  a  tree ;  nml.ma  metnpborical  sense,  it  denotes 

eorreclion.  of  which  a  rod  is  often  tlie  instrument ;  a  tribe, 

irhich  Hpringa  oat  of  a  oommon  stock  ;  a  sceptre,  nud  xcveral 

'otiier  things.     Tbo  aaeaningof  it,  therefore,  in  any  parricular 

place,  must  be  decermined  by  the  context,  and  by  Utc  aubjoct 

llivre  spoken  of.     Nutr,  ns  the  context  immediately  preceding 

e2 


52 


jnritH    JIIfTIQDITIBS. 


Bonx  I. 


tliiit  famous  prophecy  rurcti.'ll»  the  <lomiriiou  of  Judah,  not  only 
orer  his  enemies,  but  over  his  brethren,  ver.  8,  i),  notliin^  can 
be  ao  n»turully  understood  by  O^V  thebhet .  in  this  cUiiNe.  as  a 
sceptre;  and  so  it  prcdirt*  the  conliinmnce  and  duration  of 
that  power  and  authority  which  was  just  before  promisod.  In 
this  tteiiae  the  aarae  phraw  is  used,  nor  is  it  rapuble  of  any 
other,  when  it  is  said,  "The  sceptre  of  Egypt  shall  depurt 
away;"  Zccb.  x.  II. 

The  next  word  to  Iw  explained  is  ^spno  mechakek,  from  pj:(i 
chakak,  icriptit.  slufnit,  mamiavtl ,  to  ordain,  command ;  which 
is  therefore  very  properly  rendered  a  lawgiver.  However,  it 
seems  to  be  n  word  of  a  lower  nigniflcation  thnn  D31?  ihrhhel, 
which  denotes  royal  anthority;  as,  "he  tliat  holdeth  the 
sceptre, "niennslhektng;  Amos  i.6.  Accordingly. the D^^^pno 
meehukekim,  mentioned  in  the  book  of  Judges,  are  the  chief 
men,  or  uingistrHtcs,  of  tlie  tribes  of  Israel,  Judges  v.  y.  14; 
who,  though  th**y  were  nrovemora,  a«  we  render  tlie  word,  yet 
wore  not  vested  with  royal  and  supreme  authority. 

The  next  word  iti  Wjr\  rag/air,  hts  fi-ct;  of  the  literal  mean- 
ing; of  which  there  is  no  doubt,  unless  wc  admit  the  correctiun 
of  Ludulpliufi,  who  for  \**>yy  ra^faiv  would  read  Y>bxi  dicfviv, 
bis  banner,  agreeably  tu  the  Sauiuhtan  copy.  But  there  la 
W)  sufficient  reaiion  to  admit  this  correction,  contrary  to  the 
Targums.  and  most  of  the  ancient  versions.  The  phrase,  there- 
fore, w!?a"l  piO  tniMeiit  nn^iititi,  either  signilicit,  aa  Waginaeil 
renders  it,  even  "  to  the  last  end  of  his  state;"  Just  as,  "  the 
peoplv  at  the  feet,"  an  expreshion  used  in  some  places  (Elxod. 
xi.  8;  2  Kings  iii.  9),  denotes  those  that  follow,  or  bring  up 
the  re»r;  or  the  word  |*aa  mihbein  aecma  to  determijie  ^^Ji 
raglarv  to  the  »en«c  tluit  is  more  commonly  r«c«ivrd,  nRmvly. 
IW>m  thy  seed  or  posterity,  referring  to  the  situation  of  the 
part^  of  generation. 

4thly.  But  the  greatest  controvorsyof  all  is  about  the  menn- 
mg  of  tbu  word  nSv  •'ihUoA^  which  our  translatxm  have  not 
ventured  to  render  by  an  English  word,  but  have  retains)  the 
original.  Anil  isan  crra^  Xf-^uvov.aud  nothing  in  iht- context 
will  certainly  determine  from  what  root  it  i*  derived,  interpreters 
arainuch divided alHiutitsftignilieation.  LeCIercisfordoductng 
it  from  the  C'haldue  word  u^iL'  sMali.  cessavit,  tu  oeaae.  and  so 
niakvt  it  to  nignify  the  aid.  Accordingly  he  represents  the  sense 
of  ihil  prophecy  lo  be.  "  that  from  the  time  the  ^eptrc  caniQ 


CHAP.  I.] 


JACOB'S    PRoFHBCr. 


5S 


iulu  Uiu  Iribe  uf  Juduli,  it  will  coqUquu  in  it,  till  liiat  tribo  be 
lit  mi  tad."  Bui  tliijt  opiuioa  liu»  bcui  confuted  by  Monsieur 
Saurin.*  The  tmn»iators  of  the  Arabic  ami  Syrinc  versions 
pecm  to  have  read  \hz'  shelo,  il/ius,  his,  or  to  him,  and  so  render 
it,  **  whose  it  is,"  that  i»,the  kingdom.  And  not  mucli  difFer- 
cat  is  the  Sepluagint  version,  which  renders  t]>'iU  ShUoh,  nt 
mrok-fifuw  mm^,  tioutc  vemant  qtiic  repitsita  sunt  d,  or,  ac- 
cording to  other  copies,  u  mttuKtirat.  he  fur  whoiu  ll  is  ru- 
Others  derive  it  frDm  ^^07  sJiii,  which  they  will  havu 
to  signify  a  sou.  Iwcauso  n^^U*  shiieiith  signilic&  something  thai 
bclungK  to  the  birth.  But  I  tnLe  the  moKt  prolxible  o|)iuiuu 
to  b«,  either  that  Shiloh  coiuea  irorn  rf>Vf  xkitm-h,  mhlt,  to 
send,  writing  n  for  n,  and  so  it  signifies  him  that  ts  neut,  or 
whom  God  would  aend  ;  under  which  character  our  Saviour 
is  oflen  spoken  of  in  the  New  Testament  (and  this  is  tlic 
opinion  of  Jerome  and  Grotius);  or  else  it  comes  from  rfjtU 
ihalah,  tranquiUas  tst,  ifuievit,  and  so  it  Mguiftes  peuceiible, 
or  a  peace-maker;  answerable  to  that  nanie  of  the  Mewiiah, 
oAui  nt?  sar  skalom.  the  prince  of  peace ;  Isa,  ix.  6.  But  let 
tbo  originaJ  of  the  word  n^^K?  Shi/uA  be  what  it  will,  it  is  al- 
xuo6t  universally  acVnowledged  to  mean  the  Messiah  ;  in  par- 
ticular, by  all  the  Tur^ums,  as  well  ait  by  many  otlier  ancient 
aud  modem  Jews,  as  well  as  Chrtstiuns.  Having  Uioh  coniii- 
denxl  the  literal  meaning  of  the  wordtof  this  prophecy,  we  are, 
2dly.  To  inquire  into  its  prophetical  import,  aud  Lite  time 
of  its  accomplish  ment. 

According  to  the  learned  Joseph  Mcdc,  in  his  discourse  on 

tills  prnphc(Ty,  tlie  sceptre,  and  tho  lawgiver,  are  pretty  much 

i  synonymous  teru»i,im[Hirting  any  power  or  majesty  ofguvtini- 

'  mcnt,  under  what  form  or  name  soever ;  and  the  meaning  uf 

,  tlie  sceptre  not  departing  from  Juduli  is,  not  that  it  sliuuld 

[ Aot  cease  frota  having  a  king,  or  being  a  kingdom  ;  but  that  it 

■houki  not  ceaM  from  being  a  state  or  body  politic,  or  from 

having  a  power  of  government  and  jurisdiction  witltin  itself, 

till  tho  Mesniah  came.     Accordingly,  it  is  ob-^crvaWv,  (Jmt 

Juduh,  witti  the  bitle  appendage  of  Benjamin,  was  the  only 

tribe  in  which  tlie  sceptre  did,  in  this  sense,  continue  to  the 

end  of  the  Jewish  polity.     For  it  entirely  departed  from  (iic 

otbar  ten  Iribca  at  the  Awyrian  captivity. 


■  Sw  bis  Diw.  Umot.  due.  kU. 


M 


JEWISH    AMTIQUlllXS. 


[aaoK  I. 


As  for  the  lani  ctautie  oFtlH!  proplipcy.  "  to  him  ehall  the 
gathcrlttg  of  ihe  people  be,"  Mr.  M<-<l«  iintlen4iujt(]H  it  of 
uiolher  rveot,  which  should  albo  be  accomphiihed  before  the 
Kjcptrc  (leparteri  from  JiiUuh,  iiauiely.  th«  eon*«nnon  of  the 
OimtilcB  to  the  Chn»liuii  I'uith.  Whvii,  therirlore,  our  Saviour 
foretells  the  debtruction  of  Jeninlem  and  the  Jcwuh  utate.  be 
nddd,  "  Thi<i  gospel  of  the  kinf|;dom  shall  be  preached  in  nil 
the  world,  for  a  witness  to  t)H  nntions,  and  then  kIiiiII  Uin  end 
cotnc ;"  Matt.  xxtr.  14.  But  Ur.  Putrick  inclines  to  Wn< 
pnBoil's  Kcnsc ;  which  is,  thut  tbprc  should  bo  cither  king  or 
goTcrnor  among  the  Jews  till  tlic  comiug  of  Christ;  for  the 
Vtitt  befonr  ppnQ  mrchoktk  may  as  well  be  understood  disjunc- 
tively Its  copulatively  :  in  which  caM,  "  the  sceptre"  may  re- 
fer to  the  royal  governmeiil  in  the  house  of  David  ;  and  the 
"  lawgiver"  (which,  wc  obwirwl  before,  is  n  word  of  n  lnwer 
signification),  to  the  form  of  government  tinder  S^rrublialwl, 
the  Moccabccfl,  &c.,  till  Jndca  was  made  a  Roman  province. 
Forthongh  mime  of  these  governors  were  not  of  the.  tribe  of 
Judah  ;  the  MaccubeeH,  for  inataiico,  who  were  priesta  of  the 
tribe  of  Levi ;  ueverthelciui  the  tribe  of  Judah  waa  the  centre 
of  the  state,  or  the  seat  of  government.  And  be  further  ob< 
serves,  thnt  tbe«e  two  forms  of  government,  Hignitied  by  the 
seeptxc  and  the  lawgiver,  nearly  divided  the  whole  time,  from 
the  beg^inning  to  the  end  of  Judah 's  authority,  into  two  eqnal 
parts,  there  being  a  little  moru  than  five  ccnluries  nmler 
each.  However,  presently  after  our  Savtoar'e  birth,  the  Jews 
lost  even  their  D'^pm  mtchokfkim.  or  govvniura.  aa  they  had 
before  lost  the  sceptre;  and  the  udmioistratioD  of  pabbc  af- 
fairs ma  DO  longer  in  their  own  hands.* 

*  Mvt]ff*iDiurilMir,dl£c.viii.;  Rji](lcr'iD«naiui.  gf  ibt  MeHdal),|Mriui. 
chsp.  vti. :  Sauris'i  DiKOun.  Hinor.  A'ik.  xlt ;  Putrick  in  \ve. ;  I*ridniuii's 
CanMCL  nb.  A.  C.  A.  vol.  U.  p.  933,  nliL  t. ;  Huhop  Shcrtock'i  thiid  di»- 
Mrt.  in  kb  Oise.  on  Prophfcy  [  Biahop  of  Drinol  (Mewtoa)  en  the  Praphs- 
cies,  ToL  i.  p.  U4,  Au.  An  ■ntooBi  of  ths  vanoM  iiilin»s^[iinM,  boA  af 
ihc  Jews  uul  ClthUtaflK,  nuy  bf  foutHl,  Bol  only  in  ibrav  anlhDn,  bnl  ta 
Lc  C\nc  in  tuc.,  tad  r>ip«aally  m  M«ntn.  Ilrlvic.  d«  vitKiin.  JacuU,  «|mhI 
Cndc.SM-T.  Iikh.  *iil  ;  Mmi-  IVhio'dM.  F.»an((.  prop.  n.  CKp  iv.;  Chmlu|ih. 
Cartwrifchi'  eWu  TornuinHv  R^hliin.  in  li«ti  ;  and  Jwwbi  AUin][tt  Schilo, 
worn  At  Punaiefc*  iwcM  valirimo. 

Oa  Am  tenml  oihjvd  of  the  pcwdiini  cAapMr,  as*  Spsassr  i»  IVo- 
oaila  JuiUkA:  »pwl  Lett*.  Ilrbrw..;  WiiM.n  d.  Tlwociai.  tnasUildk; 
aad  sipectall;  Ml    Li^uMii'*  t'tril  Uorerammi  ofika  lltbniwf. 


4 


CHAPTER  II. 


or   TUB    rUBLICANS. 


Bepork  we  treat  of  the  publicans,  or  tax-gatherers,  it  will 
bo  proper  to  prcmUc  aomctbing  coacurning  the  Jewish  taxes. 

Oftkt  Taift. 

It  vru  obi^erTCfl,  in  a  fonner  lectore,  that  as  the  law  of 
Mo«es  vras  the  only  codei  juris,  or  body  of  law,  enacted  by 
God,  the  king  of  fftraeJ^  for  the  gDrcmmcnt  both  of  church 
and  state;  aad  oa  the  priests  were  appointed  to  dispense  it, 
they  ar«  properly  to  bs  considered  as  ministers  of  stale,  nti 
well  %»  of  religion ;  and  therefuie  the  titbea,  oad  the  portion 
cf  sacrifices,  which  the  Uw  a&Kigned  for  tJieir  mainteuauce, 
were  in  the  nature  of  taxes,  payikble  for  the  support  of  tbc 
government.  Bc^iidca  these,  we  read  of  no  other  stated  taxcii 
•ppoiAted  by  the  law ;  except  a  poll-tax  of  half  a.  shekel, 
which,  when  Uicy  were  numbered  iu  Uic  witderucsa,  uau luviod 
uiKin  every  uiau  frtioi  twenty  years  old  and  upwards;  and  it 
is  said  to  be  designed  for  "a  ransom,  or  atonement,  for  his 
soqI,"  and  to  be  "  appointed  for  the  service  of  the  taberuaclu 
of  the  congregatioa,"  Exod.  xxx.  \'2 — 16.  It  is  not  provided 
that  this  lax  should  be  paid  amiualJy;  but  bein^^  intended  for 
tbe  nuiMun  of  their  souls,  or  as  an  act  of  liomagc  and  ac- 
koowladgmeut  to  God  of  their  being  his  redeemed  people, 
there  was  equal  reason,  in  Uie  opinion  of  the  Jewish  doctors, 
for  lis  coustoat  subsiHteucc,  as  fur  its  origiuai  appointment ; 
and  being  devoted  to  the  service  of  the  tabernacle  of  the  coo- 
gr^ation,  by  which  they  undcrtttand  their  daily  t^nrrifice  and 
oBSainga,  salt  for  tlii-  sacriticcs.  wood  for  the  altar  of  burnt- 
offering,  incense,  slicw-brcad,  &c.,  which  were  constant  na- 
tional charges ;  from  hence  they  infer,  that  the  tax  to  flup|>ort 


SB 


JKW]»B    ANTlQUlTIEl. 


[UOOK  1. 


them  must  be  oational,  and  annual,  or  stated.     Hut  Grotitt* 
it>  uf  opinion,  that  thin  poll-tax,  at  Icattt  in  the  fonneT  age«  of 
the  Hebrew  commonwealth,  was  not  annual ;  but  only  levied 
on  peculiar  exigencies ;  as  when  the  free-will  oOlTingti,  d^- 
tlicBlcd  by  the  {irinces  and  people  to  maintain  the  house  of 
the  Lord,  were  not  sutficieut  (for  we  reud  of  lur^e  dunutioiu 
for  that  purpose  in  DHvid's  time,  which  seem  to  render  the 
|K>ll-tiuc  needless,  1  Chron.  xxvi.  26,  27);  or,  when  some  ex- 
traordinary expense,  about  the  sanctuary  and  its  service,  oc 
curred ;   as  for  repairing  the  temple   in   the  reign  of  kin^ ' 
Jonah ;  who  "  gathered  the  prietits  and  the  Levites,  and  com- 
numded  tliem  to  collect  from  all  Israel  money  to  repair  ih 
hoDM  of  the  Lord  from  year  to  year;"  and,  on  account  ofj 
their  dilatorinesB.  the  order  being  repeated,  "  proclamati 
was  made  through  Judah  and  Jeruaatem  to  bring  In  the  collet 
lion  that  Moaen,  the.  aerrant  of  God,  laid  upon  lamel  in  llioj 
wildernesa;"  3  Chron.  xxiv.  5.  6.  9.      Now  one  can  hardly^ 
Buppoae  thia  tax  would  have  been  levied  by  proclamation,  nn- 
leM  it  had  been  occasinnal,  and  not  stated  and  annual.     In 
Nehemiah'a  time  it  waa  also  levied  by  a  new  onlinance;  fa 
which  there  would  have  been  no  oceaaion,  if  tlie  law  of  Moeet- 
had  made  it  perpetual.*    On  account  of  (he  people's  poverty, 
it  wan.  at  thia  lime,  lowered  from  one-half  to  one*thinl  of 
shekel;  Nehcm.  x.  'd'2.  33.    Tliis  third  of  a  shekel  Ab«n-< 
will  have  to  be  an  additional  voluntary  contribution,  oven 
above  (he  annual  tAx  of  the  half  ehckd.    But,  conaiderin^^  thaj 
low  circumstances  the  Jews  were  now  in.  and  bow  they  had 
been  impoverished  by  the  l&t«  eaptivily,  that  is  not  prDbabl0.-^ 

If  wesuppOM  this  poll-tax  was  not.  by  divine  appotntmvnU. 
stat«d  uid  annual,  but  only  levii'<l  on  public  exigencies,  W9| 
may,  perhaps,  be  able  to  account  for  David's  numbering  iha-j 
people  bein;;  represented  as  so  heinous  a  sin,  'J  Sam.  xxiv.; 
I  Chron.  xxi.;  fur  whicli  diiTerenL  interprelera  have  given  very 
diffenDt  roaians. 

The  common  ofunion  ia,  that  his  sin  eooattted  in  his  pridtf 
and  vanity,  which  made  him  desirous  of  knowing  how  populous 
and  |>owerful  his  country  van.  Tlalbag.  who  is  followed 
Abarbancl,  conceivca  it  lay  in  making  flesh  Ms  arm,  and  can«' 

*  Sv«<  Inwrman't  Civil  Gorem.  of  ibe  Iletir.  p.  00,  <-l  mii. 
I  St*  Abci»-ein  in  lac.,  sad  Orotin*  on  HaH.  xni.  94. 


rnAF.  II.] 


HEBRBW    TAXES. 


67 


ftdins;  in  the  niultitudc  of  his  Biibjcrta.  8ome  make  it  ctmnist 
in  inHiIcltiy,  and  iQixtnib-tof  Oixl'ti  pronii^  to  Abraham,  that 
he  waald  "  increase  his  seed  like  the  Btare  of  heaven,  which 
no  lunn  iihould  be  Mv  to  number;"  Gtn.  xv.  5. 

However,  il'  GroUuti  be  right  about  Uie  poll-tux,  it  may  in- 
cline one  to  adopt  Dr.  Lightfoot's  opinion,  that  "  God  gave  up 
David  to  a  covetous  thought  to  number  the  pcn|>le,  that  ho 
might  lay  a  tax  upon  every  pull."*  And  if  so,  wc  carvnot  wonder 
his  sin  is  represented  assohetnons:  the^iltiraA  very  com{^i- 
catcd,  beings.  Iiosidea  avaritv,  a  cnntradirtion  to  fho  law  of  God, 
in  levying  the  tax  wht-n  there  was  no  occasion  for  il,  and  an 
act  of  tyranny  and  oppresiiion  on  the  people.    Bui  to  rotom. 

However  it  was  in  former  times,  this  tax  certainly  became 
nnnuHl  and  stated  In  the  later  ages  of  the  Jewish  comnum- 
wealth;  having,  perhapN,  been  made  so  by  the  AKmoneao 
prince*;  who  being  high-pricats,  as  well  as  possessed  of  the 
sovereign  civil  authority,  wonid  very  likely  be  for  increasing 
the  ecrlesiiiHtiral  revenues,  by  converting  that  occasional  tax 
into  a  stated  one.  We  have  the  testimony  of  Josephus,  that 
this  tax  was  |>uid  annually ;  for  he  saith,  Vespasian  commanded 
cver^'  Jew  to  pay  the  annual  tribute  of  two  drachma  to  the 
Capitol,  which  had  been  formerly  paid  to  the.tcmple  at  Jeru- 
•alem.-h  Now  bishop  CumbeHand  informs  us,  that  the  altic 
drachm  an-twcrcd  to  the  fourth  part  of  the  .lewleb  <>hekct.  which 
weightfl  hnlf  an  ouurft  uvoinlupoiMiJ  two  drachma,  thercfon*, 
answered  to  the  half  shekel,  being  in  value  of  Dur  money  a 
little  more  than  one  shilling  and  (wo-pence.  Mr.  Selden^ 
thinks,  that  thi-t  was  the  tax  Cicero  refers  to,  when,  in  his 
oration  pro  fheco,  he  speaks  of  "gold,  sen!  every  year  in 
the  name  of  the  .Fews  out  of  Italy,  and  all  the  provinces,  to 
Jerusalem. "II  This  I  take  to  be  the  tribute  which  was  dcnranded 
of  Christ,  Matt.  xvil.  24;  not  only  because  it  is  called 
hfya'ifjn,  which  signilielh  two  drachms,  and  so  ouswerctb 


"  llkmotiy  df  ihc  OM  Test  njb  Anno  Mvnd.  SOflfl,  Davjdis,  39. 

1  D«  Boll.  Juil.  Ith.  vii.  cap.  vt.  sgcl  vi.  edit.  Usrerc.;  we  abo  Hum 
Cawiu*,  lib.  Uvi.  csp.  ni.  p.  1082,  tdil-  Reiman,  1752. 

I  StK  lii*  Emj  {lu  JdwhJi  Wciglna  and  Mouureo,  chip.  k. 

%  Dv  Jure  Nu.  ciOcdI.  lib.Ti.cap.  iviii.  aptidOpera.  vol.  i.tom.i.  p.69U 
Hit.  Lomlini,  I7J«. 

H  Cicvronii  OjKr.  vol.  v.  MCt.  ssvii  p.  ZM,  nlll.  OltvcL  Ccoev,  1TS8. 


68 


JBWIftH    4NTl<|UlTli;S. 


[book  I. 


to  tlic  Jewish  half  Kbukcl ;  hut  becnuso  the  reason  which  he 
allcf;L-th,  why  he  niio;ht  have  excoscd  himaelf  from  laying  it, 
trcr  23,  2^.  hUows  it  wiut »  tribute  )>;Li<J,  nut  to  the  Roman 
cmpcrur,  an  Solniasiua  think».*  but  to  God,  fur  the  service  of 
bb  temple :  so  that  Chri«t,  bung  tbu  Sou  of  Gud,  ui^bt  have 
lileaded  an  oxempdon. 

tt  may  poflsibly  be  objected,  that  if  this  tribute  waa  a  ataied 
aonitnl  tax,  payable  by  every  Jew,  how  came  the  collectors  to 
inquire  of  PctL-r,  "  Doth  not  your  31aater  pay  tribute  V  To 
this  it  is  rt;ptied^ 

lat.  They  might  be  in  doubt,  whether  he  would  chooec  to 
pny  it  at  Capernaum,  where  at  that  time  he  wiu,  which,  very 
hkcly.  they  could  not  have  obliged  him  to  do ;  or  at  hm  own 
town  of  Nazareth,  or  at  Jerusalem.     Or, 

2dly.  The  mcnnini;  of  the  question  may  he,  whether  he 
would  pay  it  then,  on  the  spot.  For  the  doctors  tcUs  ub,  tliat. 
on  the  first  day  of  the  month  Adar,  notice  was  g^ven,  through- 
out all  tJie  country,  for  men  to  moke  thi«  pa)'mcnt;  and  offi- 
cent  were  appointed  to  Kit  in  every  city  of  JuUt;a  to  receive 
tt;  yet  nobody  was  obliged  ti> pay  it  imutediiitcly;  but  if  they 
did  not  pny  it  in  a  ccriuin  prehxed  time  afterword,  they  were 
Iben  conifM-ilcd. 

ThcHc  taxes,  namely,  tiie  tithes,  the  sacrificial  oH'eriiif^tt, 
and  the  poll-tax  of  tJie  half  sliekel  (whether  annual  or  occa- 
Btonal).  are  all  the  taxes  expressly  levied  by  the  Mosttie  hiw. 
We  read,  itidei'd,  of  tin  cxtruordiuary  contribution  for  the 
building  of  tlie  tabernacle,  which  Qud  ordvr>.-d  Moses  to  re- 
commend to  tlte  people.  £xod.  zxv.  '2;  and  which  they  made 
w  liberally,  that  their  lawgiver  tlioi^hc  proper  to  ivatraia 
Uicm  by  proclamation;  MxoA.  xxxvi.  3 — 7.  However,  this 
was  not  in  the  nature  of  a  tax.  bat  a  f^  gift,  every  one 
giving  aa  ho  pleased. 

As  for  the  exp^uee  of  war,  in  which  tlie  tsmehte*  wore 
often  engaged,  it  in  to  be  considered,  that  they  held  their 
eatatca  by  military  tenure;  for  it  appeareth  from  thu  exem|>- 
ticM  allowed  tome  persons  on  particular  occasions,  from  «t- 
tendinis  military  aervice,  Dcut.  xx.  5,  Sic.,  that  all  olhurs  were 
bound  to  attcnd-t  SothatlhelarmeUtishtroops  wercamihtia, 

*  BstwsMi  ad  Jatunnmi  Miltonaa  npaoBio,  p.  37a. 

t  Bm  Lowmtn'i  Civil  GownuncM  orihc  llebmn,  cfaap.  it.  p.  &%. 


CBAr. 


IISBBBW   TAXBI. 


maintained  at  their  own  eipense;  whicli  was  the  rcmon  of 
Jtisse'8  seodtng  proviiuDoe  to  hw  wons  in  Saul'e  army;  1  Sam, 
xvii.  17, 18.  There  was  ordinarily,  therefore,  no  oc«d  of  taxes 
lo  defray  tlie  chaiiges  of  war. 

When  the  Israelites  came  to  bo  gmemcd  by  kin^.  who, 
like  olbur  muourcbs.  ufiectetl  po(a{]  and  niagnifiouice,  no 
doubt,  BOU14  taxes  were  necessary  to  defray  that  exlraardioaiy 
experi6e,aikd  to  support  lite  dignity  of  the  crown:  nudthosgh 
tiw»e  taxes  wfre  not  properly  of  God'sapiioinLmeni,  any  more 
than  the  regal  goTCtnmunt  itself,  yet  tJic  Jen's  look  upon  this 
law  iu  the  book  of  Ueutentnumy,  "  Neither  shall  the  king 
greatly  niuUipLy  to  hiinfieU"  silver  and  ^td,"  Deut.  xvii.  17,  as 
implying  a  permtiwiua  to  levy  tiecesKtiry  taxes  on  the  people; 
only  God,  foreseeing  they  would  in  time  change  the  funu  of 
government  which  he  had  appointed  into  a  n)on:irchy,  lil^e 
dint  of  other  nations,  restmina  their  kings  by  this  prohibiiioo 
from  levying  expensive  taxes  on  the  subjccL 

It  should  seem,  !>ulomon  did  not  sufiiciently  regard  this  iv- 
•  stramti  fur  hu  multiplied  lu  himself,  not  utiiy  "  hursuti  uud 
wtve4,"  coutrsjry  to  the  law,  ver.  16, 17,  but  also  "  silver  and 
gold ;"  w>  that  the  people  groaned  under  the  burden  of  taxes; 
which  proved  the  immediate  occasion  of  the  revolt  of  tlie  leu 
triboa  firom  his  ton  and  successor  Uchoboam;  I  Kings  xii.  4. 
How  these  taxes  were  levied  does  nut  appear  in  the  BcripUire 
hifitury. 

iVftcr  the  captivity,  the  Jews  were  tribntsry  lo  the  Persians, 
as  is  plain  from  the  letter  which  their  enemies  wrote  to  Artax- 
erxe«,  to  prevent  the  rebuilding  of  Jerusalem;  in  wluch  they 
inform  liim,  that  if  the  city  be  built  and  fortified,  then  the 
Jews  "  will  nut  pay  U)tl,  tribute.',  and  custom;"  Ezraiv.  13. 
We  have  no  account  how  the  toll,  tribute,  and  custom,  here 
mentioned,  were  levied.  By  the  ftr»t  of  ttiese  words,  Grotius 
understands  a  poll-tax;  by  the  second,  a  duty  u[>on  commo* 
ditics  and  merchandise;  and  by  the  third,  a  tax  upon  their 
land :  but  Witsius,  a  land-tax,  or  rsthcr  a  tax  on  property  in 
genera),  by  the  first;  a  poll-tax,  by  the  sccoiul ;  and  a  toll 
oolleeted  on  tho  road  from  merchants,  who  travelled  with  Uieir 
goods  ftora  place  to  place,  by  tho  third.*  However  that  ha,  it 


*  Mtscell.  igoi.  ii.  eioroitsL  u.  MCt.  ui.  p.  M9. 


60 


JCWlsn    AHTIQDtTIK* 


b  pnifasblo  the  vrbulo  tribute  tn  ibo  Penian  moiuuch  was  juiUl 
bv  the  ebief  governor  of  JuUl-d,  out  of  tbo  taxc4  wbK'b  lio 
lt>vit!«I  DD  ibo  Mobjcct. 

When  Pom|H*y  couquorvd  Judea,  and  put  tn  end  to  the 
AsnoDefin  ncv  orkin)]nt<uliicb  (jtxlwin  sayi  was  about  MXty 
■yttrs  before  Chh»t),  the  J«w«  became  tributary  to  the  lUi- 
nuuiH.  But  he  is  miKinkcn  in  supposinfr,  qs  he  RVcniB  to  bare 
done,  that  the  publicans,  bo  ofuii  ineulioned  in  the  New 
Tcat»raent,  «ub«al«d  amoag;  them  inimcdiuiely  fmrn  t^mt  cihi- 
qunt:  fur  publicaoB  went  tax-gatbea'n  in  Lite  Kotnoii  pro- 
TiDccii.  >'aw  Jadea  was  not  reduced  luto  tiic  form  ofa  i>rO' 
viuoe  till  the  reigu  of  Aiigustua,  and  some  yvan  nfior  nur 
Sanonr's  birth.  TiU  then  it  was  only  a  d«pcndeiit  kingdom. 
gorenwd  by  its  own  kin<;«;  though  not,  aa  formerly,  natives 
utiddiuKcn  by  tlic  Jv»^,I>ulap|Joii»tcd  by  the  Honinn  emptTor*. 
Ilerod,  who  nucccedtd  Antigonus,  the  last  of  the  Asnionean 
race,  wna  not  a  Jew,  but  an  Idumean.* 

Archflaua,  llerod'a  son  and  rtticeettsor,  hitvtng  coainitt((.'d 
niiiiiy  ItagTtuit  acts  of  mal-adniinitilrutiun  und  tyranny,  both 
tlie  Jews  and  Samaritans  sent  ainbassadon,  to  accuse  him 
iH-fort-  Augu«tua.  Upon  which  he  waa  summoned  to  Uouic, 
uhorc  not  Iwing  able  to  clenr  himself  of  ttte  crimes  chai^rd 
upon  him,  which  were  fully  provcfl.  he  was  deposed  from  hi* 
principality,  after  he  had  returned  ten  years.  This  happened 
Arho  Duih,  H,  or  in  the  12th  year  of  our  Saviour's  age.t 

Augustus  uxik  thia  opportunity  Lo  r«duce  Judrd  into  iho 
form  ofa  Ituiuan  province,  and  twut  PubUus  Sulpitius  Quiri- 
niita,  afterward  made  president  of  Syria  (the  same  who,  ac- 
cordinfj  to  the  Greek  way  of  writing  his  name,  is  called  Cyre- 
niua  by  St.  Luke,  chap.  it.  2),  to  seixethe  country  over  which 
ArcfaehiUB  had  reigned ;  and  with  him  Coponius,  a  Roman  uf 

*  Thia  hath  muU  fome  vuppoee,  that  thf  icvptni  ttvportnl  bvm  Judiih, 
auMding  to  Jamba  pn^vcy,  opon  lbs  MC«iwoa  of  Herod-  Bui  tkat 
UNiM  \m  s  iBistake;  lincit  bt  soctded  sbove  ihut;  yean  bofcn  Sluloli,  or 
ih*  MiBbbi  csuv.  TbBmttbii,the«e|miiaiMiUanDifsitlwm,dioiiyti 
hm  Mb*  wma^^  it  wm  not  s  uuive. 

t  DhMjrHUS  Bi%uwb  a  Bmuui  ibbot,  w1k>  lived  in  the  lisAceMufx,  sikd 
wwlh*  Hriur  orUwChriaisa  Enh  %m»A  ii.  hy  inulskc,  fuur  >eus  sAef 
lln-  InrtK  of  Chriat.  Sw  Dupii/n  Ilt<J>*ry  of  Ecclmotirtl  WritM*,  <*bL  »i. 
p  42;  Ih.  Csvc'a  HuuriA  Uwiula,  uili  atuwi  S33,  p.  333,  rJit,  Ornav. 
irtUt  «  VMttl  AaBalcs,*ttl.  BnuiillvU.abinjt.p.30B,«lU.GciM)T.lTta. 


CM  A  p.  ft.] 


Yns  cBifsof. 


61 


f  hc^  (^ue<ierian  attitr.  to  tok«  upon  him  the  gv««nuMnt.  aulei 
the  title  oT  procofalor  of  Judra.  vet  io  sobordiDatioD  to  tb« 
preflidrot  of  Syria.  Ii  «hutil(l  sccui  the  etuprror  hM)  fornMHt 
this  de«^;n  Rrrmlvemre  bffbre,  wbra  hi*  ordcKd  the  piiUic 
ccDsus,  or  rarolment,  of  the  mbj^rtH  of  the  enipirt  lo  exli'nd 
to  Jucltsi ;  wbicli  fMcanoned  the  Virem  Alarr's  tino^  at  Beth- 
lrh«-tn  «l  llie  tim<-  of  hrr  dcliTprv,  rer.  I — ^.  But  the  redac- 
tion of  Judm  to  tbr  fona  of  a  pnmDce  «u  ttot  till  twdve 
yean  mfWr;  and  then  taxes  wcie  6nt  paid  by  its  inhabitanis 
tmmrdintclv  tn  the  Roman  Rtal«>.  For  tJioogb  the  people  of 
drpendcut  kini^doma  paid  them  to  tbcir  oirn  priocea,  and 
whatever  the  liamanB  reooved  -was  frun  them,  yet  thoae  of 
the  prorincea  pnid  thctu  directly  to  the  Roman  govenUMUt, 
or  to  thu  ofHcvni  «-hich  tht*  M.-nat4!  npiNsinled  to  collecl  atxl 
reeciri'  fhcin. 

The  AubjMt  we  hare  been  npon  naturally  leads  me  to  con- 
aidor  a  ditficulty.  which  hath  occasioned  the  leanied  not  a 
little  troabte — the  reouoethnt;  St.  Ljike's  account  of  the  eo- 
roUucut,  or  ceovus  of  the  laud  of  Jodea.  with  Jwtephua. 

Comrrwug  the  C^wruj  in  the  time  ofAmguHut. 

Accordini;  to  tlie  Jewish  historiBn,  Josepbuit,  Cyreaius  was 
not  coveruor  of  Syrtu  till  ten  or  twelve  years  after  our  isi- 
rioiir'a  birtli,  afltT  ArcbobiiH  wii*  depoatd,  and  the  country 
brought  under  a  Hoiuau  procunttor  ;*  wheren  St.  Luke  Bays, 
■wrp  q  imrypo^  wpttnf  rjn  vrro  irftftovtwovra^  rw  St^p<BC  Kiyia- 
Moe;  which  we  nnder,  "And  thi£  taxing  tras  first  mnde  when 
Cymiius  was  goveiBor  of  Syria,"  Luke  ii.  2;  yet  this,  ac- 
oardii^  to  hint,  wm»  before  the  daatli  of  Herod,  the  fatlier  and 
predecoaaor  of  Archelaua,  and  in  the  aamc  year  when  Christ 
was  bora. 

Now  as,  OD  the  one  band,  it  cannot  be  suppoaed.  that  a 
wrteer  ao  accurate  as  Luke  (were  he  coo&idercd  only  as  a 
euunoa  btatorian)  shorald  make  so  gross  a  inisiake  as  to  con- 
fiKrod  the  enralnietat  in  the  re^  of  Herod  with  tliat  taxation 
under  Cyrenius,  which  luippeoed  many  yeaia  after;  so,  on 
the  other  band,  it  is  hard  to  conceive  that  Joscphus  should  be 


*  Aaiif.  Hk  stM.  €S(k  iM.  SKL  ii.  r.;  el  bV  irtii.  ap,  i.  ata.  i.  td.  llavtrc. 


63 


JCWIllH    AIITIQVtTtSS. 


[noOK 


mifttak^n  in  ftn  ttffaif  of  »o  public  a  natare,  »o  important  to 
Iiitt  owD  nation,  and  bo  recent  when  he  wrote  hi»  history. 
To  remove  tbii  difliculty, 

Ist.  Soiiw  have  supponed  a  romiption  of  the  orieiunl  lexl 
in  Lnkc ;  and  thkil.  iiuil(tn<l  of  CyreJiiuB,  it  ou^it  txi  t>e  rmd 
Sttlnminiu,  who,  according  tu  Josephus,  wbh  prt:fcct  of  Syria 
within  a  year  or  two  b*for*  Herod's  death. 

2dly.  Othen  hafc  thought  it  probable,  that  Uic  original  nunc 
in  St.  l.uke  was  Quintibua ;  aince  Quiiittliuti  Varai  aaoceod«d 
Satuminus.  and  was  in  the  prorincc  of  Syria  when  Herod  died. 

But  all  the  Greek  rannascripts  remonstrate  a^in»t  both 
these  solutions.    Tbefefore, 

3dly.  Mr.  Wh»ton  and  Dr.  Prideaux  suppow  thmt  tiie 
words,  "  In  those  days  lUere  went  out  a  decree  from  C»anr 
Augustus,  that  all  the  woiM  (or,  as  <MKnvfjtvti  may  be  rendered, 
the  whole  land)  shotdd  be  ta»ed,"  ver.  1,  refer  to  the  time  of 
making  the  censno ;  and  the  Ktibscquont  words.  "This  taxiug 
¥pas  firet  made  when  Cvrenius  was  governor  of  Syria,"  ver,  J, 
to  the  lime  of  levying  the  tax.  Dr.  Prideaux  iniagiuctt  thu 
will  answer  all  objection*.* 

4thly-  Herwacrt,  and  after  him  Dr.  Whitby,  render  the 
text  ill  thiH  manner.  "And  this  taxing  watt  Bntt  made  bcforu 
that  made  when  Cyreniiui  waa  governor  of  Syria.+ 

Athly.  Dr.  Lardner  hu  given  tlie  casieflt  and  best  aolntion 
of  this  difficulty,  rendering  the  worda  thita  ;  "This  wrk  liie 
first  aB.<<e!«menl  of  Cyrcniu*.  ^oremor  of  Syria."  Which  ver- 
siou  he  halli  supported  by  substantial  critici»ai ;  and  likewise 
rendered  it  highly  probable,  that  C'yrviuus  (afterwanl  (ruvi-mor 
of  Syria,  and  at  the  time  St.  Luke  wrote,  well  known  by  that 
title)  was  emplnycd  in  making  the  Hrst  enrolment  of  ttic  in- 
babitants  of  Jadoa  in  the  reign  of  Hoiw).} 


0/the  Publ'uam. 
-Judeu  being  now  added  to  iKe  provinc^ti  of  the  Roinau 

*  WtUttoa't  >lioR  View  of  ilw  Uamoqjr  vf  the  Evaii^luu,  {>r»p  si.,  utd 
I'ndmus'i  Coiinvci  {wn  U.  Iwoli  U.  vala  aano  j  bc&irv  the  Chnmau  mi, 
Kd.  iv.  p  017— 9^.  f«lit  10. 

t  llemui'n'k  Nova  ei  Vers  Cliraiwl«fla,  p.  189,  and  Wlihbjr  lu  Xec. 
~lto  CmltlaUiy  of  riwOgqd  U^M?.  pM  L  voU  ii.  ImoIl  k  di.  i. 


eiTAT.  ti.l 


TM^  rvnucANs. 


empire,  niid  the  tnxea  paid  hv  the  Jens  directly  to  Hu>  em- 
peror, the  publicBOS  wero  Uic  officers  appointed  to  coHect 
tlit^m. 

Now  ihe  ordinary  taxes  which  the  Romans  levied  in  ilic 
proviocca.  wert-  of  three  sorts  : 

1st.  Cuatoras  upon  gnods  imported  and  exported  ;  winch 
tribute  was  therefore  called  portiyrittm,  from  portui.  a  Imren. 

2dly.  A  tax  upon  cattle  led  in  c«!n»iii  pasture  belonging 
to  the  Romau  state,  the  number  of  wbicb  being  kept  in  wriu 
ing,  this  tribute  was  called  icnptiira. 

3dly-  A  tax  upuu  com.  of  which  the  government  demanded 
a  trath  part.    Tliiii  tribute  was  called  tlectiMa. 

We  read  of  foptt^  and  rtXoc,  translated  "  tribute  and  cns- 
toui ;"  Romans  xiii.  7.  Couetviung  the  precipe  and  distinct 
meaning  of  the»G  woids,  the  critics  are  much  dt'viiled.  Gn>> 
tiu«  makt»  ^opoc  to  signify  a  tux  upon  lands  and  persons ;  and 
TtXw:.  cuHtoiu  u|M>n  goods  and  mercbaudUe.  Lipsius,  by  nXi>c 
nndentuids  a.  tax  upon  a  i-eal  estate;  bv  t^iHt^,  a  tax  upon 
moveabtes  and  peraons.  I^igh*  supposes  fopoc  to  mean 
dutiea  upon  goods ;  rtXoCf  a  capitation  or  poll-tax.  According 
to  Beza,  ^u^oc  M^fies  a  copitation  or  poll-tax,  aud  rtXa^  in- 
clades  ail  other  taxes  and  duties.  OtJier  ciitics  havu  given 
•till  diifcrcut  accounts.  So  tluil,  in  the  midst  of  such  gnat 
uncLTUiinty,  we  must  be  content  witit  this  gcneml  observation. 
that  thvv-v  words  together  include  all  taxes  and  duties,  tboutrh 
we  arc  unable  to  ascertain  the  precipe  meaning  of  either  of 
them,  or  tbc  difierence  bclwJxt  them.  It  being  highly  pro- 
bable, that  the  public  tuxes  varied  from  one  age  tu  uuuJier,  I 
suspect,  that  in  dit)l>ront  agei*  the»e  words  were  applied  to 
dittervut  taxes  and  duties,  M-hicb  occasions  an  uncertainty 
about  the  precise  idea  to  be  affixed  to  them.  Perhaps  u\o^ 
waa  the  more  general  name,  or  included  the  larger  miinln-*r  of 
taxes,  at  least  among  the  Greeks  ;  which  seems  probable  Ironi 
the  coUectorSj  in  their  language^  being  called  rcXwui ;  ivhereas 
in  the  Liitiu  thuy  arc  styled  pubiicani.  as  being  collectors  of 
the  public  taxes,  or  rerenue  of  tlie  state. 

These  publicans  arc  distinguished  by  Sigonius  into  three 
aorta  or  degrees,  the  farmers  of  the  revenue,  their  partners, 

*  See  kti  CriUca  Sacn.  in  veib. 


di 


JBWItn    ANTIQUITIBS. 


fBOOK  1. 


nikd  Uieir  Arctiriiie-i.*  in  which  he  fallows  Polybius.-f  Thcne 
are  called  the  taancipes.  tocii,  find  pra^en:  who  wrrn  nil 
under  the  qyaaloret  trrani,  that  |irv:ut(liHl  over  Lbc  ftnunces  nt 
Itonic.  The  mancipea  romied  the  revetiuc  of  lar^«  district*, 
or  provinces,  had  the  OTcrsi;;ht  of  the  iofcrior  |>ul)licaii«,  re- 
ceived tliQir  accounts  and  colkctionii,  and  traiuixiitted  thorn  to 
the  tfutnlorft  Krarii.  Thoy  often  let  out  their  provincwi  in 
smaller  parcel*  to  the  norii ;%  so  ealled,  iHicause  Ihcy  were 
admitted  to  a  fihnre  in  the  contract,  pcrhaptt  fur  the  sake  of 
more  easily  rai»ini^  the  pure haae- money  ;  at  luast  to  aasist  in 
coDecting  Uiu  tribute.  Both  the  mancipe$  and  socH  are  therc- 
forf}  properly  £tyted  rtXhii-oi,  from  riXo^,  tribntum,  and  kitto^uu, 
ewio.  Tliey  were  obliged  to  ]>rocure  pratlet,  or  suretim,^ 
who  gave  Mcurity  to  the  government  for  the  fulfilment  of  the 
conlrnct.j|  The  distribution  of  Stgunius,  t)iereforo,  or  rather 
of  Polybius,  is  not  quite  exact,  since  there  were  properly  but 
two  sorta  of  publicans,  the  nutacipet  and  the  iocii. 

Tlio  former  are,  probaUy,  those  whom  the  Greeks  cull 
apxtrtXtifvai ;  of  which  sort  wa*  ZaccheuA  ;  Luke  xix.  2.  As 
they  were  much  superior  to  the  common  publicans  in  dij^ity, 
bdnc:  moatly  of  the  equestrian  order,  bo  they  were  generally 
in  tlieir  moral  character.  They  are  mentioned  with  groat  re- 
aprct  and  honour  by  Cicero :  "  Floe."  saith  he,  "  c(|uitui 
Ronumorom,  omameotum  civitatu,  dimaiaeatum  reipublu 

*  "  Alii  oonduceLant,  alti  cum  hii  MciotalstD  coiboni,  alti  pro  his  bona  ' 
Ibniuiuqut  rapublica!  obtigKbam."    Sigon.  ile  Antiq.  Jure  Cirtun  Rons- 
nonim,  tib.  ii.  ca|k.  |r. 

f  'Ch  piP  74^  w^Bf^wrt  ^mf*  tm-  nMrTaf  mfrm  tw  trt^^t^  it  k  mwwtwi 

tmiMnof.  "  Alii  nniiB  k  otnsoribtts  locaiioov  pvr  m  vroum;  aiii  cum  liti 
MMrii>tal<>[n  luibcot  i  alii  pn  Tedcmptonibiu  fidon  mani  inu-qionum;  aIU 
hunim  immine  boos  nia  in  pvblieuts  •ddkum.*'  Polyb.  Him.  lib.  * i.  lom. 
i.  p.  A-Wt,  nlii.  Gronov.  AoMcL  1670. 

1  W«  tn«ei  (Nqumljr  (o  Ctetn  vilh  iM  Socii.  and  tb*  Publinuiomni 
SoctodUf;  Onu.  in*  DaiDeni*.To].  ▼.Met.  xxvin.  p.  4n,«d.Otmt.;  and 
wiib  Uw  Principal^  or  Klagiairi  SodeUhun,  nhu  were  the  MsDcipfs,  Om. 
pro  rUnc.  vol.  r.  tttt.  ul.  p.  HA,  et  mcL  13,  p.  &48.  d  Eput.  Funul-  hb. 
uti.  Bput.  ii.;  sjid  ihe  Dtgnti  raeoUoa  the  Socii  *<«li|sJ)ui»,  bb.  xuis, 
M.  iv.  Irf.  is.  fteci.  it. 

I  CidlnJ  ridfjuMofe*  in  0«  Karate,  ubt  niprs.  I««.  a.  »b  in»t. 

II  I'rrt  signifies  s  ««t)f  tot  moory,  u  vm  doM  a  wafj  In  ctimuiit) 


CHAP.  II.] 


fnK  Mf»wrAK»» 


06 


puMicaiionini  online  conlinrtiir."*  Me  likewise  culls  ihem 
*'  urxliuem  uiilii  coniiuenttatiBKimum."t  Uut  an  for  the  cuiiimon 
publicans,  the  collectons  ur  receivers,  as  many  of  the  socH 
were,  (huy  are  Kpokeo  of  with  i;reut  conterupt,  by  li«uthens  as 
well  08  Jcw»;  and  particularly  by  Theocritus,  who  »a.\d,  that 
"  amon^  the  beastJi  of  the  wildemesa,  bears  end  liona  are  the 

.noat  cruel;  among  tho  beasts  of  the  city,  the  publican  and 
parasite/'X  T)ie  reason  of  the  general  hatred  to  them  was, 
doubtless,  their  rapine  and  extortion.  For,  havinf^a  share  in 
the  farm  of  the  tribute,  at  a  certain  rate,  Litey  were  npt  to 
oppreM  the  people  with  ille^  exactions,  to  raise  as  large  a 
Ibrlune  tut  (hey  could  for  theniKelven.  Besides,  publicann 
were  |»articnlarly  odious  to  the  Jews,  who  looked  upon  them 
to  be  the  infttniments  of  their  subjection  to  the  Roman  em- 
perors.  to  which  they  genemlly  held  it  sinful  for  thero  to  sub- 
mit. For  amotig  the  laws  in  Deuteronomy  cuncerniiig  the 
kings,  there  is  in  particular  the  followiDg:  "One  fromanionp; 
(hv  brethren  shult  thou  set  over  lliee;  thou  maycst  not  set  a 
utranger  over  thee,  who  is  not  thy  brother;"  chap.  xvii.  Ij- 
Now  payitig  tribute  to  the  Roman  emperOTthcy  looked  upon 
to  bo  a  rirtaal  acknowlcd^ent  of  hit  sovereignty.  Thift. 
therefore,  waa  a  heavy  grievance,  and  created  an  aversion  to 
the  collectoia,  as  the  instnimeots  of  illegal  oppression,  apart 
from  all  consideration  of  their  rapacious  practices.  Acuord- 
iogly,  ia  Uie  New  IcKlament,  we  lin<l  tbem  joined  witli  hiir- 
lota  and  liealhens,  and  pcrflonii  of  the  most  profligate  and  in- 
fnmouo  characters ;  and  it  waa  intended  for  a  ncvere  reproach 
of  our  Lord  Jesus  Christ,  when  he  was  said  to  be  "  a  friend  of 
publicans  and  sinners ;"  Luke  vit.  34.  Hence  that  ensnaring; 
question  was  put  to  him,  nith  a  design  "  to  entangle  him  in 
his  talk,"  Matt.  xxii.  Id.  17,  "In  it  lawful  to  give  tribute  to 
nr  t"     If  be  had  denied  il,  it  would  have  been  judged  an 

'oHenee  against  the  state ;  and  if  he  had  affirmed  it,  it  would 


•  Ifmi,  ])tu  Vlnnrio,  npud  L>pen,  vol.  *.  seel.  ii.  p.  544,  edit.  Olivet. 

f  I'^xti.  I-ainil.  lib,  xiti.  v\>iM.  i.  npiid  Op.  vot.  vii.  (i.  142.  Xld.  etiam 
rjiist.  ».  (ler  uMum.  ct  t-^fLtt.  utl  Auic.  Itti.  i.  (rjiisi.  ini.  fol.  *ut.  p.  80. 

;  Vm).  lluamuDil  ou  MtU.  it.  10.  Tht  twelfth  law,  under  die  IbuHli 
tiito,  in  ihc  tltiny-brat  liook  of  tli«  DigesU,  b  |in^ftccd  wiili  ili«sc  rentuli- 
aldc  Mvnt* :  "  Qaanta^  Mudaow,  qtiantK  temchbitiii  tint  publi;ajwniin  1^- 
lioiMs,  iMTiuo  m  qui  imcixt." 


OS 


JEWISH    ANTIQUITIK*. 


,[book.  I. 


prdbtl^  h«ve  ttpoud  him  to  the  nge  and  r«t«ritni«nt  of  the 
people.  It  WW  00  pretence  of  freeing  tbem  from  tliia  tribuUry 
yoke,  timt  Judas  u(  Galilee,  or  (as  Josephus  chIU  hiui)  Judas 
GaolaDitca.  excited  an  "  insurrection  in  the  days  of  the  taxing, 
and  drew  au-ay  much  people  afU'i  him ;"  Acts  v.  37.  Of  thi» 
JosvphuB  giTce  a  particular  account,*  aiid  oaiih,  that  when 
the  census  was  firat  uxtcnded  lo  Judua  by  Cyrenius.  after 
Aichclaus  had  been  deposed  by  Au^ustuv,  the  Jewa  were 
[greatly  chagrined  at  it;  but  at  the  perftuasiun  ufJuazcr.  thu 
higli-pne»t,  i))oy  gunemlly  8ubmitte<l.  Yet.  it  seeioi,  much 
against  their  wilU;  fur  when  thiH  Judas  excited  ihe  |>evple  to 
rebellton,  and  tu  uo^ert  tlieir  bberty.they  heard  him,  ftaitblhe 
htstoriiui.  "  nitli  incri'dil>lu  pleuHurc."  and  made  on  insurrec- 
tion on  that  account,  uader  him  as  their  leader. 

TeriuUiant  imagined,  that  the  pabticans,  amonff  tlw  Jews, 
werv  all  heathens  ;  wbich,  not  understandiug  llebrvw.  tie 
grounded  on  a  spurious  text  in  the  8epluaguit.{  This  opi- 
nion is  Confuted  by  the  instances  of  Matthew  and  ZHCcheus, 
who  both  appear  to  be  Jew*,  by  iheir  names  and  their  bifttory. 
The  hitter  is  oxpreaaly  said  to  be  a  son  of  Abraham  ;  and  a» 
for  Matthew,  we  may  be  assured,  that  our  Lord,  who,  at 
present,  was  sent  to  none  bui  the  kmt  sheep  of  the  hou9t«  of 
Israel,  would  not  have  made  an  apostle  of  a  Gentile.  How- 
ever, the  Jews,  who  accepted  the  office  of  publtcanti.  wen, 
on  lliat  account,  hato<l  of  their  own  nation  etjuiiUy  with  htm^ 
tbena,  with  whom  they  are  Mrnietimea  ranked,  Matt.xriii.  17; 
and,  according  lo  the  rubbies,  it  was  a  maxim,  "  A  religious 
man,  who  becomes  a  publican,  jm  to  be  driven  out  of  the  iw- 
eiety  of  religion."^ 

•  Aniit].  Itb.  will.  cap.  i,  ttct.  i.  «dii.  tlnmc. 

t   t»*-  I'uiHeH*,  M^-t   it.  p.  ifll,  (.:,  (^ii.  Uigxli, 

I  Denl.  iMii  in.  tn  Ihr  Vitf^k  TIm>  imnk  am  mm  tm  ^tAwmftfn  am* 
hofw  tafa^K^  Km  •■«  wm  TwAmiu»*i  mn  htm  l«iM*ft-  limy  i^w*  ptoba- 
bij  at  Am  •  floM  ui  the  nugin,  or  twartwd  m  ilw  wat  of  Ui«  Smntj  ftotn 
KKtM  oihtr  <r«r«wn  i  taii  mn  niaaKtly  taiMndaiMood  b>  TenulUai),  wka 
■uppoHv  T«>»»»yw  mnynify,  Ui  thit  plan,  «  publican,  or  ui-fUbtn-r. 
«dt(c^h  It  mnn  wmHKxiljr  iktm;  but  h*n  it  means  ft  prmutuif  tot  him,  nadi 
u  tn  ih«  pNKM)  myumm  numl  omtribuUoM  by  ihcir  kwdacH.  See  Gr»- 
itus  Kn4  L*  Ckrc  iii  lor. 

V  Sw  IjghifoM.  Hof»  ll«b,  00  Man.  iriii.  IT. 


i 


CHAI*TEH  III. 


IStRAEMTRS    AND    PROSRLYTES. 


Godwin  distinguishes  the  people  of  Israel  into  two  sorU» 
llebnswH  and  Fraectytes.  We  may  properiy  advance  a  gtcp 
higher,  and  diviilu  lliu  whole  world,  after  the  commDawealth 
yi  liinnjl  hHd  bcfii  formed,  into  Jews  and  Gentiles. 

The  Jew*,  or  Uraeliles,  were  those  inemben  of  the  He- 
brew repubh'c  who  wor&liip[><.'d  the  one  true  Gud  according  to 
the  Mosaic  ritual;  all  ulUers  they  calletl  0*U  g<*"«,  OeutUei, 
and  D^DM  ummim,  the  people,  moaning,  of  the  world,  Psalm  ii, 
I.  In  the  New  Testament  they  are  styled  'EAAijw*?.  Greek*; 
Rom.  i.  16.  and  ii.  9,  10.  When  Greeks  are  opposed  to  bar- 
barians,* the  term  signiiicsthc  teamed,  ad  diatiaguished  from 
the  ilhlerate  part  of  uianLind ;  the  Greeks  in  those  days  betn^ 
looked  u)>ou  aa  a  people  of  the  must  erudition,  or  at  least  their 
language  being  esteemed  the  most  improved  and  polite.  Rut 
when  Greeko  are  opposed  to  Jews,  they  include  the  whole  hea- 
then world,  of  which  the  Greeks  were  the  most  connidcrable. 
Some  have  imagined,  thnt  the  triple  distinction  which  f^t.  Pant 
mukes,  Gul.  in.  2H,  "  there  ts  neither  Jew  nor  Greek,  there 
is  ueitiior  l)ond  nor  free,  there  is  neither  male  nor  female,"  re- 
fers to  a  form  of  thanks^ivin|^  which  the  Jews  are  said  lo 
hare  repcitted  in  Uieir  daily  prayers ;  wherein  they  guve  thanks 
to  God  for  these  three  things:  that  he  had  made  them  Jews, 
and  not  Gentiles;  titat  he  hud  made  them  free,  and  not 
hoDd-men.  or  sJsvca;  that  he  had  made  them  men,  and  not 
woman.  Instead  of  the  third  article,  the  women  thanked 
God  that  he  had  nude  them  as  it   pleased   him.     If  this 

•  A«  by  Si.  Paul.  Ron.  i.  14.  and  \vf  hcalht-n  authon:  u^imitm  ^«p  r^ 
'CAAum  a tfapfapM,— " The  luirtKirian  t«  op|Kmcdtolh<-(Jnfk."  Thnryrt.fib.  i, 
Wci.  III.  Scliol.  v.p.  3,  etlil.  Iluil*.  (Hon.  IC9fi.  Aix<>  S>«if>wrrst  bvovto  wp 
■vd^wMw  «A9><N  Mr  'CXA.qrai  »•  Oapimfvvt, — "  dtvidini;  iJio  wboJe  worl<t  inlo 
(Jraeki  utd  b«bariu»."  S<nb.  lib.  ii.  p.  4S,  cdiL  Caiaab.  Pnriit.  1030. 

p2 


94-2 


JBWISH    ANTI^tTirilsJ 


the  BiBBner  iu  which  the  reflation  wss 
to  tfa«  pDplwtBj  ftnd  by  them  tv  the  people.  < 
IJotTcvwr.  before  vre  directly  consider  the  mai 
Ood  repealed  secrets  to  the  prophets,  it  vriU  , 
premise  •  few  worcU  coDcerniug  the  qualificati^ 
phei,  or  ihe  prr-rcqaisileM  to  m  ibui'b  receivtngi 
prophecy. 

The  flnt  and  most  ewentia)  qunliftcation  of  a 
tme  piety.  Thk  i«  the  conifearit  u-nse  aiid  n\ 
J«m^  doctors.*  To  which  agree  those  words 
"  Holy  men  of  God  spake  aa  they  were  numd 
Gtoal;"  2  Pot.  i.  '21.  Yet  thia  general  mle  « 
BXCBpliona;  for  Qod.on  epccml  occasiooh  and 
porpoeea,  aometimea  vouchsaled  the  prophetic 
men ;  b«  Ut  Bataum,  "  nbo  loved  the  wages  o| 
nes8."  Honii^v^r,  it  may  mdJ  be  suppoaed,  tj 
good  oieo  were  stated  prophetB.  so  aa  to  be  i 
voijred  with  the  divioa  afflatus ;  and  espeoiaUy,  1 
sach  were  honoured  with  being  employed  aa  i 
any  part  of  tbe  canon  of  Scn)>tiire ;  inaomuch] 
aertion  of  St.  Peter  coDceming  the  written 
Old  Teaiaroent,  ia  true  withont  exception. 

V/e  may,  perhapa,  teaaonably  aooonnt  for ' 
spirit  of  prophecy  fron  amon^  the  Jewa  iu  th«  I 
tbar  polity,  till  it  waa  rerived  at  thn  ooming  a| 
from  their  univenal  degeneracy  and  oomiptil 
and  morals. 

Udly.  The  mind  of  the  prophet  must  beinai 
and  frame  for  receiiring  the  divine  afflahia,  or  pfl 
that  is,  aay  tho  doctors,  it  mast  not  be  ofpnat 
Of  dtsttirbed  with  pasnion  of  any  kind.  Tlieir  I 
that  Jacob  did  not  prnphocy  oil  the  time  of  hia 
loss  of  Joseph ;  nor  Mooc&  for  a  long  time  afleC 
the  spies ,  who  brou^t  an  onl  report  of  the  ba 
because  of  his  indignation  against  them.-t  Anl 
spirit,  which  David  praya  might  not  be  taken 
•tiored  to  him.  Psalm  li.  10. 11.  the  Chatdee  IM 
tiM  Hebrew  conUKntators,  ntiderstand  the  tpid 

'  BlainoQ-  Hocdi  Nevodi.  pan  ii.  cafi.  went.  | 
t  Mafasrw  iianik  Nevoeb.  cap.  xawi.  p.  f99,i 


eBAP.  Tr.j 


or  TMB  rnopHeTB. 


243 


trhich,  they  uy.  was  withtlranm  oa  account  of  his  sorrow  and 
ghof  for  his  shameful  mismrria^e  ia  the  matter  of  L'hah. 
And  when  he  pny*,  that  God  would  "  make  him  to  hear  joy 
and  gladnesa,"  rer.  H,  they  understand  it  of  a  che«rful  frame 
of  mind,  which  would  fit  him  for  receiving  the  prophetic  af- 
flatus; and  "  the  free  spirit,  with  which  he  prays  he  might 
be  upheld."  ver.  12,  they  interpret  of  a  spirit  of  alacrity  and 
hberty  of  mind,  free  from  the  oppression  of  grief,  or  discom- 
posure of  passion. 

In  order  to  prove,  that  passion  disqoalifinl  a  man  for  re- 
ceiving the  prophetic  afflatus,  they  allege  the  story  of  Elisha, 
in  the  third  chapter  of  the  Second  Book  of  Kinga :  when  the 
kings  of  Jadali,  and  Israel,  and  Edom,  in  their  distress  for 
water  during  an  expediboo  against  Moah,  came  to  Hishu,  to 
inquire  of  God  by  him,  the  prophet  seems  to  have  been  moved 
with  indignation  against  the  wickec]  king  of  Israel,  addneasii^ 
him  in  tlie  following  manner:  "Wliac  hare  f  to  do  with  thee? 
Get  thee  to  the  prophets  of  thy  father,  and  to  the  prophets  of 
thy  mother ;  surely  if  it  were  not  that  I  regard  the  pmenoe 
of  JehoMphat,  the  king  of  Judah.  I  would  not  look  upon  thee, 
DOT  ace  thee;"  2  Kings  iii.  12,  13.  Howercr,  being  willing 
to  <^lig<e  Jehosaphat.  "  he  called  for  a  minstrel ;  and  it  came 
to  pass  when  the  minstrel  played,  that  the  hand  of  the  Lord 
came  npon  him;"  rer.  16.  llw  use  of  the  minsUel  seems  to 
be  to  calm  his  passion  and  oompoae  his  mind,  that  he  might 
be  fit  to  receive  the  divine  afflatus- 

This  may  perhaps  suggest  to  us  one  reason,  why  the  pro- 
phets practised  music,  see  1  &am.  x.  5;  namely,  because  oC 
its  tendency  to  compose  their  niinds^  and  to  free  them  from 
all  such  melancholy  or  angry  passions,  as  would  render  them 
unfit  for  the  spirit  of  prophecy.  We  find  this  remedy  suc- 
oaMfnlly  applied  to  Saul's  melancholy :  "  And  it  came  to  pass, 
when  the  evil  spirit  from  God  was  upon  Saul,  that  David  took 
tn  harp  and  played  with  his  hand  ;  so  Saul  was  refreshed  and 
w*B  well,  and  the  evil  spirit  departed  from  hiui ;''  1  Sam.  zvi. 
23.  This  evil  spirit  was  perhaps  originally  nothing  but  me- 
lancholy, or  grief  and  angnish,  which,  however,  through 
difiac  permiaaioB,  was  wrou^t  upon  and  heightened  by  the 
indnnsfinms  of  some  evil  spirit,  which,  at  times,  il  seems, 
instigated  him  to  prophesy :  "  It  came  to  pass  on  the  morrow, 

K  2 


JKWItH    ANTIQVITISS. 


BOOK  1. 


form  was,  indeed,  ttfi  aiicivnt  hn  ihtr  linio  nt  thv  npoatle.  t| 
tnay  naturally  be  8U{j|k>««4|  thai  lie  referred  to  it  in  Uiii* 
a«ge.  where  he  i«  showing  thnt  the  peculiar  prerogativef  sni 
jH-irilefr^s  which  ihe  Jews  enjny^  tinder  the  Old  TestamenCfl 
were  by  llic  gospel  i'f]uidly  ektenth-d  tj>  the  (iciitdca;  and  thall 
bU  who  beliere  in  Christ,  without   regard    to   tlieir  iiation,j 
woridly  condition,  or  nex,  an  udinitted  into  his  church,  aitd] 
made  partakern  of  his  miIv»iIod. 

We  now  coiDV  to  consider  the  dixttnctimi  uf  the  incmbomj 
of  the  commonwealth  of  Isme),  into  Hebrcw-i  and  ProHrlylos. 

Int.  Afi  to  the  Hebrew*:  The  Icnmwl  iire  divided  roneem- 
ing  tlie  derivation  and  meaning  of  thi»  word,  which  ho  afteni 
occurs  both  in  lhi>  Old  and  >rw  Testament.     Wi'  find  il  first 
applied  to  Abraliain,    Geu.  xiv.  1^;  and  in  a  multitude  of 
|i|^Ue&  to  his  {HRiterity.  to  dintiii);iiiKh  tlietii  from  all  other  pec 
pie;  pnrtirnlarly  from  the  Egyptimix.  *^it.  \liii.  li'J ;  und  th«i 
Philitttineft,  1  Sam.  iv.  8. 

The  more  rnmnion  opinion  eonrcrnin^  iK  infaiiini;;,  inuii)- 
tainn)  hy  the  Jewish  rabhieii.  and   enpoiiMfl  hv  Miixtorff  the 

MW,*    ill, 

1r(.  That  it  I"  appfi/iitto  fiain'nt/mifa.  a  fonidy  niiinntl 
from  Kbvr,  who  w«s  ihp  great  gratidsmi  of  Shem.  and  .Abra-T 
hftm'a  gn>at,  grent,  great,  great  graiKlfatbtf ;  that  is,  be 
n  lineal  -'  '   :  i   '         ''  ^'  ■     • 

Two'i 

1st.  Why  Ahruham  and  bia   pmicnty  hbuuM    ulto 
name  fVom  so  renr ^-   -  . —       I'l    -         -:.•.-.._. 

ino(e  on",  whv  t>>  f 

the  fani! 

•2dly.  ii. .;....    .p,.,.,l.i  t...  .,,. M-.f-"i 

and  his  : 
r)< 


SIMP.  III.] 


IIBBICVS. 


But  ihit  reoMfl  sd'Dis  lo  hxve  it»  ptiaeifMl  i 

tuiUmuU  pride  of  the  Jtv*,  who  wmiU  kft«e  ■» 

their  tangnage  wu  spoken  in  PindiMt,  aad  ^ 

peeulikriy  favoared  orOod  sbon  aO  olfact  ftafi 

before  the  call  of  Abnfaam.    B«t  Le  Clac  fca 

highly  pmhuhle,  thai  the  Hcbw  mm  iht 
,  CanaanitCB,  mud  thai  Abnhaai,  wham  *igi— 1  iMp 
'laof^age  of  the  Cbaldee  (for  be  cHKMK^Crtf : 

deet,Gett.KT.7),  Inrat  u,  w  Immc  uaiiwrmktwai^mMfim^ 
.  lies  did.  by  dvrelUng  in  the  had  of  C«tmA.*    JisBw  Art 

bo,  it  runaina  to  be  pnmd.  tfaal  tbr  Hv^tfr*  hiBgioy  « 'She 

Hint!  which  Ebet  tfMJie.    V^  ^ 

i* gratiM  dUtam;  and  thcu  wLr^nwi  m  li.-  .lut^  uvaof 

preserred  in  his  fumlydomi  in  rtlmJiiB  w  mm^ 

rsgrees  witli  JcmIiuuV  wying,  dm  ibe  macemtf  4a^ 

ficos,  who  in  old  Ume  dirdi  "  uo  the  «tber  u^r  ».   u-  ^amt. 

even  Terah,   ihf  Taiher  of  Abnbsn.  aem^  iriW  hm^ 

Joiih.  xxir.  'i. 
The  MKond  <{uery  w.  Why  ibe  dbih  Uabi*-*  •»  *. 

gimi  to  Abnibatn  and  hii  fkinily,  ratber  Ibwi  t.>  u,^  .^^ 

Ehvr'n  posLertty  ;  for  V.hvv  liad  other  aoo^ 

sides  Petcfr.  hi«  aoa  to  the  Hne  of  Abniiuux.     -. 
The  cH^iiunoo  rvirly  i».  tiecuusr  ibe  UoHniiv  ui 
•  limited  '■ 

I  _  II  lo  Ahr-! 

pcMod.  Shem  w  oUcd  "  tl>< 

and  mil  so  ■nch  becatui*  lu  nj^  i«^   «-,  .lepos- 

which  hr  irux,  (iktrnw.  ■/  mr.:.\  .fu,    _  -igwAftrr. 

And  as  r 

,      '  .y  they  wore 

ham's  fiiaiiljfi     -^ 

,.,   1  •    ■-<♦• 


fews 


I  I.     AbrahaO)' 
younger  part  < 


1!.  n? 


70 


JBWIBU    ANT19tnnK«, 


[buok  I. 


l^dly-  Thero  id  another  ofunioii  cooecniino;  ilw  uppollation* 
as  ajiplicd  to  Abrahani  and  his  poslerity,  wliif^h  hntU  ii  f^i 
appearance  of  profaabllity  :  that  it  comn  fram  tfao  prepositioO'l 
IS]/  gnehfter.  trans:  from   w)i»iice  Uiu««   tliat  lived   bevond^ 
or  to  the  eaitl  ot  the  river  EuphrateH,  w«r^  called  by  Lhtr  Cn-* ' 
naiiaitcA  and  othcm  who  lived  uo  tho  west,  ov^p  gttihhrim. 
Thus  Abraham's  fumilv,  befuiv  his  call  intoCannun.  iftttnid  U>| 
have  dwelt  Trttn  "ajra  brns^arMrr  hnnnahur,   trtrm   tiuvittntt^ 
Josh.  Tcxiv.  2  ;  nifaning.  beyond  the  river  Kuphrates  ;  wbich  ' 
being  the  ^atest  river  in  tliat  part  nf  the  world,  or  that  uattj 
known  tothe  ancient  inhabitalitsurLhcadjacentcouniries,  they  I 
□aed  to  call  it  "  the  nrer,"  cor'  i£f>\i|v.     And  Lhe  people  wha 
lired  east  or  v/rst  of  it.  styled  those  un  the  other  aide,  "  th« ' 
people  beyond  the  nvei,"  that  is,  traas  Kuy/iratetma.    Tbuft 
the  enemies  of  the  Jews,  who  wrote  from  Judeo  to  king  Arta- 
xenea  in   Babylon,  Ktyled  thema«lr«Ni  "  thy  servanu  on  thM 
Btdeof  the  river."  Kimiiv.  II ;  and  the  king  in  hia  answer  di- 
rect* to  them  "  l>eyond  the  river  :"  ver.  17.      In  Uie  Chal<lee,i 
indeed,  the  phmse  is  the  Rutne  in  both  places,  mru  "ny  piah^l 
har  nahnrak,  tnm*  Jluvium:  aod  elsewhere  we  meet 
this  exprcesion .  itndarexor  "  brooi^ht  out  the  Assyriium  that 
were  beyond  the  river;"  2  Sam.  x.  16.     Now  it  b  ac(-f)nliti)^ 
to  this  phraseology,  so  common  in  Skripture,  that  Le  Clerc 
onderstands  the  account  we  have,  that  "  iSbeni  was  the  fiitJier 
of  ail  tin-  chddrtn  of  Lber.*'  Gtn.  x.  'il.  thftt  m.  of  all   the 
people  who  dwell  ea«t  of  the  EDphmtt^;  ttanslaung*\3ir«j3  Vq 
coi  hrne  gmehker,  omitf*  tjui  tmiu  fhtvittm  tiegmit.     Me  tiiltes 
-V17  >13  btmf  gMtbhft  to  be  a  Kebraigm,  deootiii]^^  tlir  inhu- 
bilanl«  of  the  cmintr)'  Itevond  the  Ruphnitra.     So  the  a  a— a 
of  the  text  h,  ihut  all   this  eoatem  |mrt  of  tin;  world  waa 
peoplnd  by  Sliem's  potitfhty. 

It  is  anpposed  that  the  L'aoaaMtBS  called  Ahrnham,  in  thcir^ 
lantruage.  t>ic  Hebrew,  because  he  caiue  *oy3  ben^ntbher; 
from  iMiyond  the  river.  Thus  Josepbax  says,  that  Ni^cr,  the 
preaidentof  Idumea,  was  called  Wtpatrn^,  because  yivoc  W  *■ 
ntc  ri/H  Ici/iSavtrv  vipoiacj  tjufiti  a  trnna-Jor^mneim  rtgiont  ori- 
uttrfua  Aur^*  And  hence  Uie  )K>Ktt'rity  of  Abraham  acquired 
(he  appellation  of  Dn3p  ptibknm.  or  Hebrews. 


t^fl  Baltn  JmL  Uh.  S.  «mp.  zxi  isct.  ii.  tAti.  ILinae. 


CHAT.  111.] 


HeBnEws.- 


71 


It  IS  evident  the  Bcvcnty  umleratood  the  word  ui  tbii)t«n8e, 
for  ihey  tranalute  Abraham  the  Hebrew,  Gen.  xiv.  13,  Abra- 
iMfn  a-tpoTiK-,  tramitor.  Thus,  ftmong  the  nncienu,  Theo- 
dnret,*  and  Jerome,t  as  well  ns  some  others.t  nnd  among 
th«  modems,  Grotiua  and  Le  Clero,  undentUuul  the  wotd 
Hulirew. 

On  cho  whole,  according  to  thia  0|)biiDn,  Hebrew  signifies 
much  the  same  as  foreigner  ouiong  us :  or  one  that  couHv 
IrniD  bevond  sea.  Such  were  Abraliam  and  his  fuiiidy  unioiig 
the  Canaanitea;  and  his  poel«rity,  leiimin^  and  iisiot;  the 
lani^age  of  the  country,  still  relainod  the  appellation  origi- 
nally ^iven  them,  even  when  they  became  poasessom  and  set- 
Ue<l  inhabitants.  In  which  circutnfilancc  tbechurch  of  Israel 
WAft,  in  Dome  »ort,  a  type  of  thai  tar^r  church  of  thi^  Oentilea, 
which  was  to  be  called  and  gathered  to  Christ,  and  **  t6  for^t 
her  own  people  and  her  father's  house,"  P^ialm  xlv.  )0;  Uft 
Abraham's  familv  bein^  called  out  of  an  idnlatmiis  nation,  no 
longer  retained  the  nonic  of  the  people  from  whence  the>' 
sprung,  but  were  aftern-ards  called  Hebrews  or  I'oreiguem. 

It  i«  further  very  probable,  that  the  Israelitee  being  called 
D^'UCeWtn.stran^rs,  in  David's  time,  I  Cbrun.xxix.  16.iu^ht 
refer  to  their  fathers  having  come  into  the  country  over  the 
n:i  gar,  atvtttt,  Uiat  is.  the  Euphrates. 

It  in,  however,  objected  to  thi»  opinion, 

1st.  That  according  to  this  senw  of  the  word,  the  poslerily 
of  Ishmael  and  Eaau  might  aa  well  havo  been  called  Hebrews 
as  the  posterity  of  Isaac  and  Jacob,  tliev  bcint^  equally  the po«- 
toriiy  of  Abraham  the  foreigner,  who  came  'ayz  /lengiu^her, 
from  beyond  the  rirer. 

To  this  it  may  be  replied,  that  very  probably  they  were 
cUIrd  Hebrews  while  tJiey  continued  iu  Abraham's  family; 
bnt  uflerward,  when  they  sepaiatad  themselves  from  it,  and 
were  incorponitcd  into  the  Canaanitish  and  other  nations  b>- 
intermarriage,  they  were  no  long:er  looked  upon  asforei^ors, 
and  so  lost  thai  name.  Be«idee,  there  were  personal  reason* 
for  Abraham,  and  laaae,  and  Jacob  being  called  Hebrews, 
which  did  not  affect  cither  Uhmael  or  Eaan.  Abraham  wu 
liom  beyond  the  river,  where  be  passed  the  younger  pert  of  his 

•  tn  (icu.  qiiwl  60.  f  liiTpaai  xix.  10 

I  5m  Bustorfti  DiMcn.  Philolog.  Ttiw)log.  dmen.  iif.  p.  141,  14? 


n 


JKWrSU    AKTIQUITIU. 


[book  1. 


life*  laaac  wouM  not  marry  a  Cauaanite,  but  went  iK-voiid . 
Uw  river  fur  a  wife.  Jacvb  ditl  Lhu  sauue,  and  ilw«U  UiL-rr  for  j 
upwmrds  of  twenty  y«nn ;  antl  tliere  all  his  chiklreii,  esceptj 
one,  were  bom.  But  none  of  the»e  reoMnis  held  for  continu-[ 
tng  the  same  appellation  to  Uhmael  and  Eaau,  and  tltcir  i>o»->j 
terity. 

2dly.  It  is  objected,  that  the  woni  Hebrew  is  a  name  oH 
title  of  honour.      As  such  St.  Paul  iiikm  it.  'i  Cor.  xi.  'J2i 
"  Arc  they  Hebrews?  So  am  I."     And  can  wc  suppoec,  thalj 
Jews  would  (;lory  in  benig  foreigners,  and  in  their  ancestoraJ 
coming  out  of  an  idolatrous  country  ? 

To  tiiis  it  may  be  aiuwered,  that  namee  are  often  uncd  in 
good  or  bad  seme,  Tery  difierent  from  the  import  of  their  do-, 
riTBtioD.     The  word  knare  hath  now  a  very  bad  n>eaiiiiiff,ri 
though  it  is  derived   from  gnavut.  diligent   or  active,  uid^ 
tJiough  lornierly  it  «igni6ed  a  servant,  in  whom  dtligoDce'^ 
is  a  very  good  quality.     Who,  when  he  glories  in  being  an 
Englinhroan.  eonsiderrlli  the  derivation  and  original  significa- 
tion of  the  word  Englwh  '     Besideti,  it  was  r(?ally  an  honour 
to  the  Jews,  that  Uod  wa«  pleatted  to  call  Abraham,  the  father  J 
and  founder  of  their  nation,  out  of  an  idolatroutt   country,  in 
which  he  had  been  bora  and  educated,  and  to  itepinite  him 
and  his  posterity  from  all  other  nations,  to  be  his  pccubar 
|ieopte  and  visible  church. 

A  farlhcr  reason  of  St.  Paul's  glorying  in  his  being  an  He- 
brew, and  consequently  a  farther  answer  to  this  objection, 
■will  be  shortly  produced. 

3dly.  Another  objection  afnunst  the  second,  and  in  favour 

of  the  first  opinion,  is  taken  fmni  RHlauni's  prophecy  :  "And 

ahips  shall  come  tirom  the  coast  of  Chittim,  snd  shall  affliol 

Aahnr.  nod  shiUl  afilict  Eber,"  Numb.  xxiv.  'J4,  two  brancbea 

•of  Shem'i  famdy  ;  Qen.  x,  '2'2.  '24.     Now.  if  it  be  admitted, 

^that  the  Aaayriaoft  were  called  by  the  imiue  of  Ashur.  because 

[hm  was  their  primogeDitor ;  can  it  be  reusonubly  denied,  or 

1,  that  the  Jews  arc  called  Hebrews  from  Eber  } 

I  rtply.  If  hy  Kber  Ix-.  in  (hut  place,  meant  the  Jew«,  ihi» 

ineut  will  have  considerable  wei|^t.     But  if  the  pro|>Uecy 

relen  ta  Alexander's  cooqucst,  which  Orotius  «a3ra  is  very 

plain,  quod  Mrmo  non  videt.  then  Kber  c-annot  hent  mean  tlin 

people  of  Israel,  ainco  thoy  were  not  alttictcd  by  Alexauder, 


COAP.  III.]         IISI 


fiF    THE    BBBHKna. 


73 


tia  oUier  oitioDH  were,  but  remarkabty  and  nuracuIuusJy  pti»> 
h«rved  froiu  his  ravages.  If,  ihorelbre,  we  taku  the  won) 
Kbrr  to  come  from  "Of  guehhrr.  tranf,  it  must  hens  mean, 
aa  OrDtiiiK  and  Lf  Clerr  uiidenUuid  it,  tlic  other  nations  (as 
wdl  as  the  AttsynaDs)  tbat  by  cast  of  the  nver  Kuphrates. 

Thus  much  for  the  derivation  and  import  of  the  word 
Hebrew. 

Tbere  is  a  very  remarkable  a{ipeUatioii  which  the  apostJc 
Paul,  aAer  glorying  in  his  being  "  of  the  »tock  of  lirael.  and 
of  the  tribe  of  Benjamin." apphes  to  himself,  namely,  that  he 
was  ■'  an  Hebrew  of  the  Hebrews;"  Phil.  iii.  r».  Bv  thi*  ox- 
pnmao  (iodwin  undentauda  an  Hebrew  both  by  father'^iand 
mother'a  side.  But  if  this  be  all  that  the  phmse  imports, 
th«r<e  Boenu  to  be  very  little  occosioa  for  the  apoatle's  using 
it  imoirdialely  after  having  declared,  that  be  was  "  of  the 
stock  of  laracl.  and  the  tribe  of  Denjumiu;"  which,  on  God* 
win's  suppoeitioii.  is  the  same  as  an  Heljrew  of  the  Hebrews ; 
for  the  Jew«  were  not  allowed  to  niarr)'  out  of  their  own  na- 
tion :  or  if  they  sometimes  married  proselytes,  yet  their  nnm- 
her  was  comparatively  ho  smalt  amoi^  them,  especially  while 
they  wen  under  oppreaaioii.  its  ihey  were  at  that  time  by  the 
Romans,  that  methinks  Paul  would  hardly  have  mentioned  it 
aa  a  distini^ishing  privilc^  and  honour,  that  neither  of  hia 
IMrents  were  prosdytea.  It  u>  therefore  a  much  more  probable 
aenae,  that  a  Hebrew  of  the  Hebrews  dignities  a  Hebrew  both 
by  nation  and  language,  which  multitude-s  of  Abraliani'a  pos- 
terity, in  lho«e  days,  were  not;  or  one  of  the  Hebrew  Jews, 
vrho  perfurmod  tlieir  public  worship  in  the  Hebrew  tongue; 
for  such  were  reckoned  more  honourable  than  the  HelleiuHtic 
Jews,  who  in  their  dispersion  having,  in  a  manner,  lost  the 
Hebrew,  used  the  Greek  language  in  taeris,  and  read  the 
Scripture  out  of  the  Septuagint  version.  Wc  meet  uith  this 
i^diMmction  unongst  the  converted  Jews,  in  the  Acta  uf  tJie 
Apoatlw:  "  la  those  days,  when  the  number  of  iJie  diiiciples 
was  multiplied,  there  arose  a  munnuring  of  tbe  Grecians  or 
HeUenist»  against  the  Hebrews;"  Acts  vi.  1.  Tliis  is  what 
St.  Paul  probably  meant  by  hia  being  a  Hebrew,  as  distin- 
guished from  an  Israelite;  'iCor.xi.  2*2.  "  Are tbc)* Hebrews f 
B«  luo  I.  Arc  tiiey  Uraelites?  So  am  I."  la  one  M-tise. 
these  were  convertible  terms,  both  signifying  Jews  by  nation 


74 


JtlWltH    4>|-ri(}l<IT1l{ft. 


[book  I. 


■ad  r^^bd;  but  in  tb4  dense  juU  iiicnliotiMl,  th«c«  mn 
mmtijr.  iu  tlioxe  dnys,  who  were  IsrrfeliticM,  but  not  Hebmn. 
Sc  Ptui  wan  both,  not  only  nn  Israelite  by  birth,  but  a  He- 
brew, snd  not  an  Hellenistic  Jen-. 

((oilwtn  expmuiCB  himiwIPtnacoarately,  when  he  «aith,  that 
those  who  lired  in  PaleBtine,  and  who,  ah  using  the  Hebrew 
text  in  their  public  worship,  were  oppoHcd  to  the  KXAniiffttu. 
nn  called  Hebrewtt,  or  Jews.  For,  thotiirh  Hebrew  and 
Sen  arc  convertible  tcmia,  when  opposed  to  Gentilen.  a»  dc- 
DOting  the  »ecd  of  Abrahaoi,  and  prolcMors  of  the  Mosaic  re- 
ligion, see  Jar.  xvxiv.  9;  yet,  as  oppoaed  to  the  'EXXqi'umit. 
they  nre  not  convertible  terms,  thfrre  beitiK  Hebrew  Jewn  and 
Uclleniatic  Jcwh;  for  it  ts  said,  that  when  "  they,  who  were 
acattered  by  the  persecution  that  arose  about  Stepbexi.  tni- 
Telled  into  svTeral  cnuntriea,  prcarbinfir  thi*  word  to  none  bni 
JewK  only."  yet  iliey  spoke,  Tr/»oc  muQ  '  V.Wtitn/ira^ .  to  the  Hel- 
lenists or  (.rrecians;  Act»  xi.  \^,  20.* 

In  order  to  continn  the  itenw  which  1  have  gireu  of  the 
word  'EXXifftirrui,  in  opposition  to  the  ap|>ellation  HebrewK,  it 
u  proper  we  should  take  notice  of  the  distinction  between  the 
'EXXfi^  and  'E^^wumii.  The  former  were  Ureeks  by  nation, 
and  as  tneh  dtstingui«hcd  fratn  Jews,  ActJt  xvi.  1;  xix-  10; 
and  the  Oreek  empire  having  been  rendered  by  Alexander  in 
a  manner  univcrml,  and  Iheir  language  being  then  the  most 
ooionion  and  general,  the  appellation  Greeks  u  sonietimes 

*  lnlhe*lhctiMlSGnM,tlitiap|>ellati«nD^'Tin^  Jc)iui)ii);,  Ipi4kim,  or  Jtm, 
belonsn  onlv  lo  Ow  [XMUni;  and  tht)«  of  Judali.     1 1  i  ihv  fijll  <•%• 

lea*  at  itw  woH,  were  ilie  potfeflty  ef  .Ahruhun   ■■  • ;  Iwaeltlea, 

the  poMnltf  of  Jsoob,  or  I*n4-I:  umI  ifin,  iht-  paiicnty  trf  JiMltli,  atm-  vt 
ttic  MMa  of  Istael.  bil  sftrr  ibc  dirnion  of  Abrmlun'*  hmI  LuwI'i  put' 
ttnty  uiU  two  ktn^am*,  <it)d«f  lUholioun  uut  J«robosn,  the  oue  wu* 
called  lli«  tuti|[i)uiii  vt  Jiulali,  bfcauM  tlw:  |nb«  of  Juclah  IimI  ihe  Kr«»l«r 
uul  of  It,  ami  atw  Imhi^uw  llw  kiug*  «vn*  of  thai  tribr ;  llx;  otlwr,  cnuul- 
ins:  of  im  tribe  ^f  callM  (hr  kioKdnoi  of  I<ini>l  Tnmi  liMirc  art»t  b 
dintincitnn  btiwc«n  Jvwii  and  Iirwlltw.  Hiw,  br  lh«  Jffws  which  lb«  kins 
of  AayrU  diove  (Iron  Elaili.  '3  Ktnpt  xri.  0,  an  mmtu  ihs  Kbjscts  of  thr 
kia(doai  </  JiicUb;  fur  to  iksi  kiugikint  Fisih  hail  bcaa  rawnd  bf  Am- 
htll  KH&c  jirftis  bcAwe;  3  huif*  uf.  33.  Dui  m  the  m  tnbo  wctr  ailpt- 
ward,  ill  a  tumiiirr.  lunt  in  tlic  Atajnuk  oaplivttji  ^u  1i«lh  limi  Jiow-d  h^ 
liitv),  sod  Oto  kitiodMn  «f  iuiLtti  oa\y  conttnuri)  ihrou^ii  uicmrdinK  »ff*  • 
hndf  pulMW*.  (hv  tutar  Jnr*  awnr  tn  h«  aitpliH]  iFulill«n<n(l]r  tn  all  llebcfw» 
■ad  ImmIucs 


OIM'T. 


11BT8. 


7$ 


givRU  to  the  whale  heathen  voHd,  or  to  nil  who  were  not 
Jews;  lioni.  i.  Ui;  ii.  M. 

These  Greeks,  calleil    RXAqviimi  hy  Josephua,  are  always 
styled 'EXXnwc  in  the  New  TostaHu-nt.     On  which  nrcount 
Cirotius,  undcrstatiiling  \fy  the  'EXXipioroi,  or  "  Grecians,  to 
whom  some  of  thoso  who  were  disp«r!ied  ua  the  persecution 
which    arose    aboot    Stephen,    preached   the    Lord   Jesus," 
Acts  xi.  19.  20.  GreekH  by  nation,  concludes  there  is  a  mis- 
take in  the  text,  and  alters  it  according  to  the  Syriac  and  Vul- 
(5»tc  versions:  "  ccrtelegenduin/'saith  he,  "irpot  twc'EXXij- 
>•«(."     So  indeed  the  Alexandrian  manuscript  reads,  hut  i» 
■upporied  by  no  other  copy.    And  which,  I  think,  in  decisive 
against  it.  it  i*  evident,  from  the  words  imiuediat«ly  pre- 
ceding, that  these  Grecians  were  by  oatioa  Jews,  and  Dot 
Greckn,  it  Wing  expreBsly  said,  that  those  who  were  scattered 
on  the  persecution  "  preached  the  goitpel  to  the  Jews  only." 
Aft  fur  the '  KXXi|i«c.  or  Greeks,  mentioned  in  St.  John's  Owpd, 
chap.  xii.  '2ll,  OS  being  come  to  Jerusalem  at  the  pnssover  to 
worship  in  the  temple,  and  likewise  those  meniioac-d  in  the 
Acts,  as  worshipping  along  with  the  Jews  in  the  synagognes; 
rhap.  sir.  1;  xviii.  4;   they  were  doubtless  Grei^ks  hv  hir(h 
and  nation,  yet  pruHelyteii  tu  tlie  Jewish  religion.     There  is  a 
distinctiounittdebetweeu  Jews  and  proeetytes.  Acts  ii.  10;  but 
none  between  HebrewH  and   proselytes,  hec^iuM  a  proselyte 
might,  be  either  am  Hebrew  or  an  Hellenist,  Recording  to  the 
language  in  which  he  performed  public  worHhip. 

That  the  Hdlenists,  or  Qreciaiia,  were  Jews,  is  tiirther 
argued  from  the  account  we  have,  chap.  ix.  29,  that  when  st 
JemsalEVii  Si.  Paul  "disputed  against  the  GrecianH,  they 
went  »tiout  to  slay  him,"  aa  the  Jews  at  DamascOB  bad  done 
before,  ver.  23.  Now  had  theee  Or^iaoa  been  Ktrnogers  of 
a  dinerent  nation,  it  caimot  be  imagined  they  durst  have  at- 
lompied  to  kill  a  Jew,  among  his  own  countrymen,  in  the 
capital,  and  without  a  formal  accusatioc  of  him  before  any  of 
their  tribunals. 

Upon  the  whole,  the  'EAXipwrai.  or  Grecians,  being  Jews 
who  used  the  Greek  tongue  in  thnr  sacred  exercises,  the  He* 
hrtw  Jews  and  Grecian  Jews  wen>  diuiinguished  in  lliovc 
days,  in  like  manner  nn  tiic  Portuguese  and  Dutch  Jewa  an 
among  us.  not  so  much  by  the  place  of  tlieir  birth  tmany  bo- 


76  JEWISH    AMTIQCITIES.  [bOOK  I. 

tag  bora  in  Eiigluiid.  odient  abroad),  a&  by  Uic  lunguage  ibey 
uw:  in  their  public  prayers  and  sennoiu. 

I    have  already  observed,  that   th«  language  which  ilie 
Grecians  ufted  i»  Merit,  wbb  that  of  the  Scptu&giot,  whicb  is 
likewtK  the  language  of  the  New  Twtamcnt.     It  hath  been, 
therefore,  by  some  called  ihc  Hclleiiistic  Umgue,  lo  distinguish , 
it  from  pure  Greek,  whde  othen,  rejecting  the  dLstinctiao^J 
UBert  the  punty  of  the   I4ew  Testament  Greek.     A  con-J 
Kidexahlc  dispute  halb  hereupon  ariei-ii  in  Ibe  KMrued  norldi^ 
wiUi  which  It  is  proper  we  should  not  be  uuuetjuaiuted. 


Concerning  the  Languagr  of  the  Vno  'J'eslament . 

Scaliger,  obserring  th^t  the  phraseology  In  the  New  Twta^ 
mftnt  agrees  with  that  of  the  Septuagint.  calls  it  the  Hollcu-i 
istic  dialect.  Iletntiius  imagined  it  to  be  a  language  dill'crrnl 
from  the  pure  Greek,  as  the  Italian  is  from  the  Latin,  and 
peculiar  to  thu  HdK'uiKts ;  a  people,  he  Kuppostni.  who  dwelt 
ill  A*)a,  iutd  m  M:verul  of  lho»e  eastern  j>arts.  He  v/un  tj\y 
po««d  by  Salmasius.*  Pbocenius,  also,  engaged  in  this  cou*! 
trorcrsv,  and  niuiutained  the  purity  of  the  Xcw  Testament 
Greek.  To  him  GaUkcr  rephed  in  his  piece,  Di-  Stylo  NovJ 
TcKtamenti. 

The  common  opinion  is,  that  the  Greek  of  tbc  New  Testa* 
uicnt  is  neither  pure,  nor  a  new  language ;  but  may  properly 
be  called  the  Uellemstic  dialect;  inoamnch  as  the  words  aro 
sometimes  used  in  a  dtthireut  sense,  and  difiivent  cunstnictiont 
from  what  (hey  are  in  other  authors.  There  la,  also,  a  mix- 
lure  of  Latin,  Pernii.-.  and  Syro-chotdaic  words,  besides  sole- 
cisms and  HebfaiitinK. 
.  lat.  The  following  Latin  words  are  mentioned :  mSfMvnK, 
I,  Matt.  V.  '2(i;  icinwoc.  «'*''""'■  chap.  x»ii.  Qft;  Siri*n/«oi', 
tf  chap,  xviii.  2H;  Xtyuiiv,  irgio.  chiip.  xxvi.  63 ;  wpiw 
rvpmv,  prtttoritim,  chap,  xxvii.  27 ;  KDwrw&a,  eufittdia,  rer.  65; 

*  "  Uefaneua  suiucn  icMitii  SM,"  audi  >f''Ti-»f".  **  IMlrauln  dislsrti. 
JUe  coontitl  umnibiu  hooiinBHu  gnsc^  Kicatilnis  m  Ivquetiubua,  i|wa 
Don  dfoolni,  amI  oouicm  bomitMfia  iyxv^t-^*-"  Uc  i-ijigui  IMlcn* 
IsilA  CoBuiMmt.  p.  191,  cdil  l4>4H' Bat  te^S;  intupimrt  urnhith  [Mrcr  hv 
psbtitlwd  ih«  ••me  fx»t  hi*  Funin  UnpiK  HelkuiMicB,  ayainK  Uciasius'i 
Eatfciut.  d*  llcUcnotb  m  Ltsg.  Udkniu. 


rti%i».fii.l 


NK^  ircrrA'MCHT  oitveK. 


77 


inrticauXarufi,  spicu/ator,  Mark  vi.  27 ;  Kivn'pttnf,  rfnttmo.  cbaj). 
XV.  SW;  mXaivui,  rntoma.  Acta  xvi.  1*2;  vou&iptoi',  sudarium, 
chap.  xiK.  12;  ^uucfXAov,  maccUum,  I  Cor.  x.  2o;  fjifi|j/>ai>a. 
mrmbrdiia,  2  Tiiu.  iv.  13. 

Inslaiiccs  of  Latin  phraMsare  ovfifiwXiov  iut^ttv,  mnnhum 
tapert.  Matt.  xii.  14  ;  fpyaatav  Sourat,  operant  dare.  Luke  >ii. 
6S.     Bpsides  Latin,  there  an', 

2d)y.  Prrsir  wordfi ;  an  /tayot,  magi,  Malt.  ii.  I  :  ya2^a, 
tfienturus,  Act»  viii.  27  (the  proper  Greek  word  is  ^n^^vpoc) ; 
unil  lik<.'wis«  yaZfi^vXwaov,  J<ihn  vJii.  20.    There  are  also, 

:)illy.  Syro-ctmldiiic  wonln;  as,  A/J^,  Mark  xir.  36;  AnA- 
^^a.  Actsi.  19;  f)tt3io&i.  John  v.  2;  Effo^a.  Mark  vii.34; 
PoX-yoS'o.  Malt,  xxvii,  33  ;  xop^av,  Mark  vii.  \\ ;  /kiui,  Mat!. 
V.  22  :  and  whole  sentences;  as  EXwt,  EAtui,  Xafifia  au^ia\^a%-t, 
Mark  xv.  M;  /ici/mv  o^o,  1  Ccr.  xvi.  22;  TaAi5«,  Kovfu,  Mark 

T.4I. 

Various  instaiiresofsolecismsaru alleged;  as,  pmii'ySta&qv^r 
IV  T«ii  aifiart  finv,  to  inrip  vftbiv  lK\v^'OiUvov,  for  iK^in'O^fi'iy, 
which  it  Hhould  be  in  re<;ular  coniitructiun  with  riyui/tort.  Luke 
xxii.  20.  And  the  following:  awv  Iff^rov  Xpi~ou,  ofiapTv^,6wtTff*: 
— Ttf  uytnriproiTi  »fia<; — wk  (TOiiprtv  iifia^,  IScc,  Rcv.  i.  0,  6. 
Agaiti,  6  viKiitv,  cw9tt>  avru»,  St.c.,  chap.  iti.  21.  In  like  man- 
ner,&  vncwir,  jrottiatu  auTov  ■ttwAov,  ^.,  ver.  12.  And  aUo,  nfv 
Srt^uv  airrow,  -irXijf»ijc  x^P'"*^!  S^c*-  John  i.  14. 

Several  nii-tiuKlK  liuvc  bei'ii  tukeii  to  make  out  the  gram- 
maticul  construction  of  the»e  psHMtges.  But  tli«  attempt  is 
iii.-e<lleA«:  Oatnker*  having  Ahrrwri,  thnt  nnrh  Kolecisnitt  are 
common  in  thp  purest  Greek  u-riters:  and,  indeed,  they  are 
odfa  looked  upon  an  beauties,  rather  than  blemishes. 

HebraifiniH  arc  otwerved  la  ubiuidance,  and  that  both  iu 
words  end  phrases,  iu  coostructiun  and  in  Hgurea. 

In  the  firet  place,  Hebraisin»  in  single  words  are  of  three 
.sorts  : — such  a»  arc  properly  of  a  Hebrew  extract  :  tiuch  an 
ar«  iude«d  of  a  Greek  extract,  but  used  in  a  dill'ereut  senae 
from  what  ihcy  are  in  other  uuthom,  and  \i\  u  niatin«r  con<- 
fomiablo  to  the  Ur-brew  :  Had  wordn,  uew  coined,  to  trans- 
Inie  Hebrew  words  by. 


*  AiumM.  in  MuB.  Antonin.  lib.  iii.  wet.  i«^ 


7« 


'ISH     ^hTll^l'ITIES. 


[hook  I. 


1st.  There  ant  wurUb  uf  un  Hebrew  extract,  wliich  havt 
cither  a  Greek  tcmunation,  as  Mtvainr,  John  i>  i'2;  Xamtvc* 
iMatl.  iv.  lOj  traapa,  Lolce  i.  15,  potui  iathriant.  from  *\3W* 
ihrthnr :  oi  Qtlivnt  vrliich  retain  l)ie  Hebrvw  termination,  aa 
AAXifXovta.  R^v.xix.  I;  (ra^au»3,  Rom.ix.'iU;  A^a£&xi'.  Rev. 
ix.  11. 

2dly-  There  are  Cireek  words,  used  in  a  ditTrrent  sense  from 
vAtt  thev  ar?  m  other  authors,  and  in  a  miuiiifir  couforinable 
to  the  Hebrew ;  as  /^jiAoc  for  a  talalo^ue,  like  IDO  sepher: 
jiiiiXo^   ytvtamtc   lr)<TOv    Xpicov,    Matt.  i.  1  ;   QIH  Pl^n  ~\DO , 
sejiher  toletlh»th  Adam,  Gen.  v.   I.     Ei^,  fua,  tv,  is  always  a| 
cardinal,  except  in  the  New  Testtameol,  where  it  is  ("requently 
un  ordiual,  like  ttih  achetlh.  in  Hebrew ;  ah,  tik-  /ita^  aaiiiiarwv, 
Mark  svt.  "2,  pritno  die  iubdomadu,  or  vpwni  tm\'^)\ar(tv,  aK  iti 
i*  presently  a/ter  explained.  Tcr.  9 :    Kuru  f*tav  aa\^^iarwv, 
I  Cor.  xvi.  2:  like  arirt  "Tlia  bercMadh  liuhudrsh,  the   firrtj 
day  of  the  month.    'Pw"  '<*  Greek  ug;ni6eBa  word,but  in  tha 
Now  Te»tuuie]it  it  sometunts  atgnifiw  a  thing ;  like  "Oi  dhab* 
har;  6n  wk  acvvmnim  wapa  r^  Of^  vnv  pnm,  Luke  t.  ^7,, 
AwoKftivofiot  Bi^nidvs  properly,  Uj  luiswer  whcit  another  hutkj 
alroMljr  a|ioken ;  btit  in  thv  \ewTv«l«mont  it  is  uiwl  for  taking 
occuion  to  apeak,  uiihout  huving  been  apokvit  to  ^  like  nay 
gnaimU,  id  Hebrew :  K«i  turoK^M^c  ^  |i}ffoci;  lortv  uvnt,  nempe, 
<r»nf'  lAifKtn  tit  tutm  tif  rov  chvwi  odSh^  Kaf>rof  ^iryat'     "  Aiul 
JflMis  uimraring,  wid   tn  the  fig-trFe."  &c.,  Mark  xi.  14.| 
Uto/ioXoyut^  Rlrictly  means,  to  ronless;  bat  in  the  New  Tea«| 
tameut.  tu  tUunk  or  praise ;  which  is  eridently  a  translation  i 
tbf  Hebrew  word  rrm  kodhnb,  in  lliphil,  from   m>  jadiudi»\ 
"  And  at  that  time  Jmua  niuwercd  und  «uiil,  EHu^uAtnwftm  vw« 
V«rtp,  mvfui  rou  0(t)Mwou  vm  r^^  ^^C.  u"  oirdyjui^x-c  rai>ru,"  &.C<  i 
fTipav  signiBcM  trauM,  aa  beyond,  or  oo  the  other  aide  oTa  river; 
bat  in  tlie  New  TeMtnntent  it  ik  UHrd  f(ir  nrar  to,  nilhoiit  deter-' 
■uoiog  on  wbrch  side.    Thus  nc  read  of  "  the  land  of  i^abuloit^i 
aixl  ihe  Und  of  Naphthali,  by  the  way  of  the  am,  letpnv 
Up&tvow.  Galilee  of  the  GfntilL*s,"  Mnlt.  iv.  \h;  that  ta,  near,  i 
•bout  Jordan  :  fur  oeitlu-r  Ziibidon,  nor  Naphthali,  oor  Qalilc 
of  the  Oentiliii,  were  beyond  (oa  our  traoabitora  have  exprtiMeJi] 
il),  but  near  Jordan.    Utpav,  then,  ia  a  tranalation  of  nsijr  ^/Ai- ] 
«hich  Migniliea  near  to,  on  ^itbcr  akl«>  aa  well  aa  beyond. 


niAP.  III.]        new 


IRUKK. 


79 


Thus  Moves  is  said  lo  liare  stood  {Vi^  -uy^  bengnehArr 
kajjarden,  Deut.  i.  1;  that  is,  near  Jordan,  for  ho  never 
vreot  over  it  into  Canaan ;  l>cut.  xxxii.  52.    There  are, 

'Miy.  Some  words  new  cutntKl.  to  trauslate  Htl>few  wordii 
by  ;  a»  avo^w'^'C^i  for  D*VI  ch»ram  :  it  in  igpEarD  avaOmuri^itv 
ou  n^viutv'  on  om  M&i  row  ai<3^w«ov,  &e.,  Mark  xtr.  71- 
£«-Xu7X)'i2^oMfit,  a  word  formed  to  transtate  Eim  nuham.  in- 
f/m^  dilexit :  o  3i  Ii»<h>uc — um,  tnr\tty\vitotioi  twi  tov  o\Xov,  art 
J/Sou  ntUfiaf  Tptl^  iTftoafUiMtvat    fHU.    kcic    Ovk   t\Ouai  n  ^ayutai. 

Matt.  XV. 32.  XaptTObt,  to  traiiHlate  \irt  chatwit,  graiiomt  f'uit : 
'O  n7-yiXoc  irpoc  uvntf  fnrt,  \atpt,  a\apiTMfuvtt,  Luke  1.28. 

Secondly.  licbraiBms  in  phrases,  are  either, 

Ul.  Such  uH  have  not  bimn  used  by  other  Greek  authors:  a«, 
seeing  of  life  and  death,  for  living  and  dyin(£:  numi  £t>u^ 
furtrr^i}  ruu  fttt  tiitv  ^avarov,  Ueb.  xi.  5.  In  liko  nxannor  Uie 
Hebrew,  mOTTin*  mVi  veh  jireh-mavrth:  Psulm  Ixxxix.  4d 
Heb.,  4S  Bngl.  A^in,  <£tAi|Xi»doroc  »  rtrc  wrftoc  Aiipaoft, 
nanaloi^iis  to  the  followiug  expression  :  "  AU  die  souls  that 
came  with  Jacob  nito  Hgypt,  XXV"  ''tOf'jotsejereeito,  who  came 
ovt  of  his  luius."  flu-..  Oen.  xlri.  25  Heb.,  2G  Engl.     Or, 

!2dly.  Such  as  have  not  been  used  by  uther  Greek  writers  in 
the  Mune  sense  as  in  the  >ew  Testament ;  as,  to  huur  the  voice 
of  a  person,  si|pitlies,  to  obey :  llac  u  -tv  tKTJK  uAir7i4af ,  axouu 
ftow  ri)(  fvvn'i.  -fohn  xviii.  37.  parallel  with  yn-y  b^pH  rqmu'  "O 
rhi  ihfmaNgtn  lekcil  ixhtekti :  Gen.  iii.  17.  To  eat  bread, 
signifiiw,  to  Ml  down  to  a  meul ;  Ov  yap  viwrovrat  roc  \fpat 
avnav.  hrav  n/mii' Kr^iwvtv.  Matt.  xv.2rWhich  iti an  expression 
pBndlel  to  this,  "And  tliey  made  rciidy  Uie  prusont  against 
Joaeph  cauic  at  noun  ;  for  tliey  heart],  or6  yhw>  DtL*  O  cJn  t/uim 
jochetn  laehrm,  that  ihuy  should  eat  bread  there ;"  Gwi.  xtiii. 
24  Hcb..  26  Engl. 

There  ara  iilso  pleonasms  in  the  Greek  Testament,  such 
as  do  not  occur  in  othcrGrcck  authors.  As,  Es-a^c  ^»v  it  Iqmivc 
rove  ofdoAf  io«c  tat  ^ttaaantvoq  art  vnXv^Jkx; . "  Vi  hen  Jesus  then 
lift  up  his  eyes  and  saw  a  great  company,"  &o..  John  vi.  5. 
Parallel  to  thin  in  the  Hebrew,  m^i  r'V-y-t»  omsK  RC^i  rajjitsa 
Abraham  eiti-gnehiaiv  vajjart:  "And  Abruham  til't  up  his 
eyea,ttndsawtheplac«,'*8cc.  Gen.xxii.*).  Again,  O^o^ir^nW 
npvy  ^vnvwposTO¥^tw,KMuirov,"\Xwy  bfl  uptheirroiceto 
Ood  with  nne  accord,  and  aaid."  Acts  iv.  24:  hke  the  follow* 


» 


JRWIsn    ANTJQOITIKfi. 


^AOOK   I. 


Uw  in  tlie  llebr«w :  "  i^nd  when  ihey  lM  ii  to  Jotham,  be 
went  and  itood  in  the  top  of  mount  (jerizim,  and  lilt  up  tiig 
voice,  and  cried,  and  said  unto  them,  *v3hm  Hnpvi  i^ip  ttir^i  raj~ 
Jima  kolo  vaijUtra  vajjomer:"  Jadges  \x.  7,  A^ui.  Eifriiva( 
rqw  \np<i  tpfMTo  avr»u  I'l  liHrotr^,  "  Jesus  put  furtb  hiA  hiiud,  and 
touched  hita,"  &c.;  Matt,  viti.3.  Like  Uiat  expreMion  con- 
L'«rniug  Jioah,  K3*l  nnp*l  n*  n^tt'*l  r.aj)nhtach  jndho  vai/akka- 
ckeha  vajjahhee;  "  And  he  put  forth  his  hand,  and  took  her" 
(the  dove),  "  And  pulled  her  in  unto  Uiiu  into  the  ark ;"  Gen. 
viii.  y. 

Thirdly.  There  are  constniclicns  in  the  New  Testament, 
which  iiro  aaid  U>  be  II<>braiiutix :  aft, 

l)>t.  The  fcniiiiine  gender  for  the  ncuti?r :  ^iQof  ov 
awtimufiaattv  In  oiKuSo^Mnrvrtc,  ovroc  i^tyfr^  tic  KCf<un|V>  7 wi'iac* 
wapaKvpiov  tyivtTnaur^.Kaittrrt  Sav/iavrp,  &c.;  MHtt.xxi.42. 
nw^DJ  KV1  PKI  rtr\-^T^  mm  rwO  njD  CH"*^  npNn  kajtlkah  tervth 
pintuth,  mrtth  Jfhortik  kajrlhah  loth  hi  niphhth,  Bcc. ;  Pnalro 
cxviii.  %\.  In  like  manner,  tt'paK  nn'K  nnv-riKO  '^rfmttJ  mw 
ofhath  ahaaili  mieth  Jehotuih  utknh  ahakkesk  ;  Psaltn  xxvii.  4. 
Some,  indeed,  make  Kt^oXi)!'  to  be  the  antecctlent  to  ovrp 
(rOD  pinmth  to  H>T\  ki),  uiid  uut  the  whole  preceding  iivritence: 
and  thoy  render  the  clause,  wapa  Kvpwv  tytwro  avry,  li  Dumtno 
coiuiittitus  fit  ifte  anguhiTis:  agreeable  to  tliv  setiav  of 
lyti'iro  tn  thiH  pasBOgo,  To  on^f^arov  ha  tuv  av^/ovrof  lytvcro, 
Mark  ii.  27. 

'itJly.  A  noun  repeated  twice  to  express  a  distribution  inlo-i 
eeverat  parts;  as.  '*  He  commanded  them  ull  to  nit  dowi 
avftwoaia  m'Hiroata.hy  compantefl.and  thev  snl,  vpaami  r^Mtnoi^j 
in  rankn,"  Mark  ^1.  .'t'J,  4i):  like  this  Hebrew  exprcKsiun, 
"  He  debvered  them  into  the  luinds  of  his  aervanl*.  Ilj'  "iTJ-J 
gHtJfier,  jfnedhrr,  every  drove  by  themselvea;"  Oeo.  xxxiu' 
IQ.  Agittn,  "  He  ciilted  unto  him  the  twelve,  and  beeon  la. 
MDd  them  fnrlli,  £i>o  7vo,  by  iwu  and  tuu,"  Mark  vi.  7;  lik« , 
the  lullowing  Hebrew  |d)rase,  "of  every  clean  ticaxt  ihonj 
altalt  take  to  thre,  nyas' nySD  shthhngaak  %kibhngnah.  hfy 
Mnenai"  Uen.  vii.*J.*  The  regular  expression  is  avu  ewo,  as  it 
is  in  the  parallel  place,  Luke  x.  1. 

3dly.  The  iiui>erlutive  degrott  exprcased  by  the  additiooi 
of  0M»c:  "In which  time  Moves  waaborn.  and  wanvvrmv  r^ 
^^,  exceettinit  fair:"  Act*  vii. 'W.     Thus,  in   Hebrew  il  la 


OllEKK. 


81 


■kid,"  NinCTwh  was,  D»n!?R^  n^nj.-i»y  gnir  gadholah  Mohim, 
an  excaetling  great  city ;  Jonah  iii.  'i. 

4Uily.  Some  verbei  are  said  to  be  used  with  different  con- 
»truclions  from  what  they  are  in  oilier  Grevk  uuthorM ;  as 
vpootsMtnta  with  a  dative  case  :  XttwfM^  tA^tuf  irpooiKwu  aiTw. 
Matt.  viii.  2.  Again,  xm  vpomKvvtfttnv  aurtj,  Johu  ix.  ;)8; 
wherva«  in  other  aathont  it  govt^nm  an  accusative.  So  also 
ttvai  lie  "r  for  uvat  ri,  ia  said  to  be  an  Uebraism  :  "  For  this 
ctitae  ahall  a  man  leave  fatlier  and  mother,  mid  cteave  to  hJs 
wife, rat  itfovTu  ot  £vo  uc  aapai  fnav,"  Matt.  xix.  5.  "Unto 
them  who  bo  disobedient,  (lie  stone  which  the  builders  disal- 
lowed, AuToy  tyfvi^  HC  Kt^aXtiv  ytuvta^,"  I  Pet.  ii.  7.  Thus 
ID  Hebrew,  "  God  \&  ihu  Lord,  and  he  hath  enUghtcncd  as," 
^A  IM^I  vajjaer  farm ;  Ptulm  cxviii.  27. 

roiirthly.  There  are  Hebrew  figures  observed  in  the  New 
Tivtameut ;  us, 

Ut.  Enallaga  of  the  case,  persou,  number,  and  gender. 
Enallagc  of  the  case,  'O  vomv,  Siuow  ouroi.  Sec,  Rev.  ii.  26; 
'Ov<Kiwv,  )ro<q<nLi  oirroir, Rev,  iii.  {'2;  VJ<a\iiat  wpo^  rav^  wartfiag 
itfuuv,  rw  \fiptuifi.  Km  rw  owtpfutTi  avrov.  Luke  i.  6A;  Uavpiffia 
apytiv.  tntt^MOouat  mpi  avrou  Xoyov,  Matt.  Xli.  3f>:  Ai^ov,  mi 
awtSoKtfiaaav,  avriK  tytfq.^'q,  6(.c.,  Matt.  xxi.  42  ;  'O  yap  Mwanc 
ivroc — ovK  ot&i^ii'  Ti  ']f(7ovi)'  aurw.  Act*  vii,  40.  See  the  like 
kind  of  exprewiion  in  the  Hebrew,  lyv^  D^on :  him  Hael,  ta- 
mim,  darco:  Pxalm  xviii.  30. 

Etiullnge  of  lliu  |H3rKon  :  "  O  Jerusalem.  Jeru!»a]eai.  tliou 
thai  kiUeet  the  prophets,  and  tttune«t  ihcm  that  are  sent  irp«c 
atmrv,  how  often  would  I  have  gathered  ra  rtKva  oov,"  Matt. 
xxiit.  37.  Thus  in  the  Hebrew ;  "  I  waa  wroth  with  my  peo- 
ple, *DiV"^y  *fiE*p  kaitaphti  gnal-gaammi,  &c.,  thou  did«t 
ftbow  them  no  mercy,  O^Om  orA  tiov-k^  lo-aamt  iahtm  ra- 
pKamm"  laa.  xlvii.  (>. 

En&llagp  of  number  :  "  At  that  tune  Jeeus  went  rote  ffa/3- 
^91  Sm  twv  awoptfttav,"  Matt.  xii.  1.    And, 

or  gender :  "  Not  holding  rnv  ttt^aknv,  tK  m>,  the  whole 
body  by  joinu  and  handk,"  £cc. ;  CtA.  ii.  19. 

'2dly-  Plconajtmii  arv  said  to  be  borrowed  from  the  Hebrew. 
I  have  mentioned  some  iilready,  and  ahall  add  the  following : 
"  That  the  reaidae  of  men  might  seek  after  the  Lord,  and  all 
ih*  OeDtilea,  tf'  ovc  nrttuKkirroi   ro  ovofia  iLwt  nr    avrovv." 


83 


JK«I*H    AKTlQUITtB*. 


[dooc     I, 


Acts  XV.  17.  Tlttta  in  the  Hebrew.  "  Ercry  place,*'  &c. 
13  DDVr>-n3  "Pi/i  ^If **  at^hrr  iidhrok  raph-ragieehem  bo;  Joah. 
i.  3.  AgAiD  'r  "  To  the  woman  were  ^iveti  two  winga  of  a  great 
•agji),  tiiat  she  might  Hy  into  Ihe  wiidemeai,  into  bt^r  piacv. 
«VDt>  rpe^fTQi  cKii,"  Itav.  Kii.  14.  iSiiuitar  to  thi«  iiist«iK:«  in 
tlift  Hebrew:  "  Thrn  uiid  Saul  (o  hia  servant.  Well  ttaiti  ; 
come»  let  u»  go :  so  they  weal  unto  the  city  CVi^Mn  i:.*vK  DVt-'ntfH 
mthtr-tham  ith  Ilae/cAim:^'  1  Sam.  ix.  10.  Again,  PiUte 
wid,  A^ojoc  ('Mi  "«o  roti  tu^ioroc,  &c.,  MaU.  ixvii.  24  ;  and 
SL  I'uul,  nri  i.-a3a^c  t.yu  diro  rov  oi/uirof  ravrk;v.  Act* 
XX.  06,  wbera  awo  seeim  to  be  raJuadaiit.  Tbo  f^llowin);  is 
a  aimiUi  llubrcw  exprcvuon:  "  When  David  henrd  it.  he 
6aid,  -iiaw  *OiO — *3J«  >pi  iwi*i  rtwcAi  —  wM/(/c/«f  Aluiir:" 
2  Sam.  ill.  28. 

3dly.  Rlhpsm  is  a  common  figure  in  the  New  TestamenI 
after  the  manner  of  tJic  llpbniw:  for  instaaca,  "  Behold 
send  uulo  you  pruphuls,  and  wise  men,  and  Sciibeft.  Kai  ■£* 
avTW  awoKTtvttTk  iwi  QTanputmrt,  cut  iC  ovriuv  ^rrcywcrtri,** 
&c.,  MaU.  xxiii.  .14.  Like  the  foUowiog  expfe«*ion  in  the 
Seoand  Bonk  of  Kings  :  "  And  Juhu  went — into  the  liotiie  of 
Baol,  and  said  unto  the  worbhip(ier8  of  Baai,  i»uarch  and  look. 
IfiBt  theri!  Im  here  witb  you  mm  «i3VD  utrngHalihdhe  Jehovah  t" 
2  Kiuga  X.  23. 

However,  after  all  the  exceptions  to  the  purity  of  the  New 
TeatAmctit  Greek,  it  hath  nn  able  critick  amoQg  ita  advvcntt 
itn  any  thut  have  uppeorod  on  the  coatrory  Mile,  |»artiouUurlyJ 
Mr.  [iliiukwull.  who.  in  bia  Sacred  Claaaiea,  nmititainatlu 
guagc  of  tbu  New  TeBlament  to  be  not  only  pare,  but  verj 
elegant  Oree4..  He  hath  vindicated,  with  great  leumin^;,  thi 
MTeralpaaaagaa  excepted  HgnntKi,  producing  parallel  onsH 
ofUicpureiiiauthorH.  Ho  dcnii-'a  there  arc  any  Boleciuoa.bavii 
not  only  well  Hup[>ortcd  tlio  sus|)cciod  plucee.  Imt  guneialljLj 
ahown  a  pecaiUar  beauty  to  tbem.  It  is  a  remark  of  Mr.  Ad-T 
di&on,  tliat  iliv  moU  exquiute  woida  and  bituBt  sUuke^  uf 
author  are  those  which  ofUa  appear  tha  mo!tt  df>uLtl'ul  tuuL^ 
exceptionable  to  a  maa  who  wanOt  a  rvliah  fur  {Kibte  learitih| 
ftDda^kh  a  aour  undiatiagiitahiug  critic  attack*  witl)  tbo  greot- 
Ml  vioUmoe.  INilly  obaervea,  Uiat  it  i«  rery  caay  <o  brand  or 
Ix  a  BUirk,  upon  what  be  calls  verbum  ardtnt,  a  bold,  glow- 
ing; oxpKBiiun.  and  to  turn  it  intu  ridicule  by  u  oold,  ill-aa- 


CHAr.  m.]  KBW   TCSTAMRNT   uRBEK. 


83 


tarsdcritieism.  Riackwikll  acknowledges  the  New  Testamfiit 
hftth  woHft  and  exprettsionH  not  to  be  fotim]  in  any  cUsiiic 
author;  nor  could  it  be  otherwise,  when  it  treat*  of  thing* 
which  the  heathens  had  no  ideas  of.  nor  nny  words  for.  New 
niunes  muuL  hv  given  to  new  things.  In  this  respect  no  other 
hbertjr  is  taken  than  is  freely  done  by  Tully,  Plato,  and  the 
l^atesl  geniiises  of  all  ages. 

As  for  the  mixture  of  foreign  words,  especially  Liitin.  there 
are  not  many.  However,  in  the  ui»e  of  these  tew,  the  »scred 
writcM  atp  equally  to  be  vindicat<yl,  at  leant,  with  the  Ortt-k 
clasHics,  who  have  many  foreign,  jiarticularly  Persic  words. 
For,  as  the  most  eminent  of  Uiem  flourished  at  a  time  when 
tile  empire  of  the  Persians  was  of  voat  extent,  and  had  a  trnr.it 
influence  on  the  uffairs  of  Orcecc,  ntaiiy  uf  their  wurd^.  [>ecanie 
familiar  to,  and  were  adopted  by  the  Greeks.  In  the  tiiitex  of 
the  apostles  and  evangelists,  the  Roman  empire  having  cx- 
tendetl  its  conquests  over  all  the  countries  where  Cireek  was 
Bpoke,  by  thnt  means  Roman  words  and  phrases  crept  in,  « 
before  Pernio  hud  done.  As  to  Hobraibras,  the  reason  why  the 
New  Testament  writers  mingled  them  with  their  Greek,  does 
not  «cra  to  be  owing  so  much  lo  their  heint;  Hebrews,  as  to 
thnr  discoursing  of  many  things  relating  to  the  Mosaic  luw, 
and  eapsble  of  being  well  expressed  in  the  Hebrew  luDguafi^, 
which  coiiUl  not  be  expressed  so  happily,  if  at  all,  in  any  other. 
So  tiiat  if  tliey  had  declined  asing  the  Hebrew  idiom,  they 
must  have  invented  new  words  and  phrasea,  whieh  \vould  not 
hare  been  easily  or  soon  understood.  Mr.  HIstkwaH  ob- 
serves, that  in  common  morals,  in  matters  of  cnnverKalion  and 
historit-nl  nnmitivp.they  use  the  stime  words  and  phraswiwilh 
Herodotus,  Thurydides,  Xenophun,  See.,  and  tJiat  they  do  not 
more  difltfr  front  the  classics  in  their  form  of  expression,  than 
these  do  from  one  another. 

A  great  many  expressions,  originally  Hebraisms,  have,  b*^ 
tl>o  best  authors,  been  transplanted  into  the  Greek  tnngue, 
and  are  now  become  proper  and  genuine  phrases.  Hut  the 
sacred  writers,  being  better  aei(uaiiited  with  the  Hebrew  Ian- 
gnage,  hnve  renMrluibly  enriched  their  style  from  thai  hiex- 
havatible  mine,  to  which  th<  Qre«fcs  had  littl«  acceaa, 

ITpon  the  whole,  he  in  confident,  thnt  if  a  man  reads  the 
New  Testament  with   a  heart  as  much  prepossessed  in  its 

u  2 


B4 


JSWISH    ANTIQUITIES. 


[OOOK   I. 


favour  B«  wh^n  he  mI*  liowii  lu  Virgil  or  Hoiiivr,  he  will  find 
incttleoU  aixl  seittiint'nto  therein,  exprcMt^l  uith  luorc  natural 
propriety  and  ener^  than  can  be  found  in  their  uritingn, 
Uiough  in  every  agw  .since  they  wniu-  ihcy  have  been  the  ob- 
jects of  utiivurKal  adniiratiun. 

1  nm  lath  tu  disuiiiiK  the  subject  we  ore  upon,  without  giving 
yon  an  ab»tmct  of  thiH  author's  critique  upon  iJic  Beveral 
writerft  of  the  New  TeMoment.* 

St.  Muttheu-,  s^ith  he,  h»th  all  the  characters  of  a  good  his- 
torian ;  truth  and  iiu partiality,  cletirncss  of  nanutiou,  prupnety 
Bsd  gniTtty  ordtction,  and  order  of  time  well  observed.  The 
two  next  evanKt-Iists  often  borrow  his  very  words  and  form  of 
expmuon.  when  tbey  nre  on  the  same  subject,  and  yet  each 
biu  his  proper  ftlyle. 

St.  Mark  has  a  comprelieniitvc,  clear,  nud  lx>RUtiful  brevity. 
lie  somclimes  uws  the  n.-pi;tilion  uf  wordn  of  the  Humc  origi- 
nal and  like  «oui)d,  as  the  moitt  vigorous  authors  do:  such  as 
avuntyaouv  rifv  vrtyttv,  Mark  li.  4;  tv  ritavwrrumt  Aracaifia- 
rufffi,  chap.  xii.  "23;  KTioiiwCf  »c  iktioev,  chap-  xiii.  0). 

St.  Liike'ii  style  h  pure,  copiou»t,  and  flowing,  lie  ac- 
quaints nil  with  numerous  huitorical  paHuagi'S,  not  related  by 
the  other  evangcltsLs.  He  ia  justly  applauded  for  hts  polite- 
nnw  nnd  elegance  by  aomc  critics,  who  itcein,  however,  to 
OMgntfy  him  in  order  to  depreciate  bi»  brethren,  notwith- 
standing he  hath  afi  many  lIcbrAitmttand  poculiarities  a*  any 
of  liieni. 

The  style  of  St.  John  is  grave  and  simple,  Khoit  and  cou-J 
ftpicuous,  altray»  plain,  and  homelimei)  low;  but  he  reaeheLh 
the  henvttna  in  the  Hubliinity  of  lii&  notions.  He  ha.*)  frequent^ 
rcpetiuons,  in  order  to  pn-»shi&un{iortuntdoctrineH  wiili  mor«j 
closentKn  and  vehemence.  He  often  lakes  one  thing  Iwoj 
ways,  iHJth  ut  the  allirniatiie  and  negative:  aa,  "  He  thull 
hath  the  Son  hath  life;  but  he  that  bath  nut  the  Son,  hath  not  i 
life." 

St.  Paul  i»  admired  for  the  copiouineas  ami  variety  of  hiil 
Htyle,  for  the  loftiness  of  bis  sentiment,  for  the  dexterity  ofj 
biti  address.  He  bait  every  chann  of  eJoqucncc,  nnd  sliowaf 
hinisvlf,  oceBntonally.  masEer  of  every  stylo.     "  If  any."  aatib' 


*  Se«  Tot.  I.  [nn.  ii.  chap.  ni. 


CIlAP.  lil.J  SRW    teSTlMFNT    WRITEItS. 


86 


Mr.  Locke,  "  hath  thought  St.  Paul  a  loose  writer,  tl  was 
only  beeauM  hu  ms  a  locwe  reader ;  for  he  that  tnke^  notice  of 
hit  deu]^,  will  find  there  is  scarce  a  word  or  expression  he 
makes  use  of.  eitcept  with  relation  and  tendcncv  to  his  present 
main  purpoHe." 

Eraunus  paeses  a  bokl  cenaure  upon  St.  Jatucs,  when  he 
tsatlh,  "  The  epistle  iittder  his  name  docs  not  everywhere  ex- 
pre»g  the  apostolical  gravity  «nd  majesty."*  But  other  learned 
und  judicions  persons  have  imagined  they  hare  discovered  in 
that  epistle,  vigorous  and  expresaivp  words,  a  hetiulifu!  sim- 
plicity, natural  and  engaging  sentiments,  lively  hgures,  and 
aub«taiitial  eloquence.  Where  can  a  finer  description  of  the 
malignity  Aiid  miHchief  of  an  unbridled  tongue  be  found,  than 
in  his  third  chapter  *  The  emphasis  and  elrx|iience  of  th<it 
sublime  description  of  the  divine  muniHcence  and  immutabilty, 
in  the  seventt-enth  vente  of  the  first  chapter,  is  greatly  and 
justly  admired.t 

St.  Peter's  atylc  expresses  the  noble  vehemence  and  fervour 
of  his  spirit,  lie  writes  vtith  that  quickness  and  rapidity, 
sometimes  neglixrtiug  the  formal  nicetitfis  of  gmmmar  (as  ia 
common  with  sublime  geniuses),  that  you  can  scarcely  per- 
ceive the  pauMS  of  bis  discoufBe,  and  the  distinction  uf  h\» 
periods,  llii*  description  of  the  conRai^nition  and  future 
judgment,  2  Pet.  iii.,  is  a  ma&ter-piece.  He  maki%  us  see,  as 
it  were,  tlie  heavens  and  tlie  earth  wrapt  up  in  devouring 
flames,  and  bear  the  groans  of  an  expiring  world,  and  the 
crush  of  nature  tumblins  into  univeriial  ruin.  And  how  so- 
lemii  and  moving  is  the  epiphonema.  or  practical  inference, 
"  Seeing,  therefore,  all  these  things  mast  be  dissolved,  what 
manner  of  persona  ought  ye  to  be  in  all  holy  convereation  and 
godliness ;"  vcr.  II. 

Drigen  Kaith,  tliat  "  Judc  hath  wrote  an  cpuitle,  of  few 


*  Vid.  AsDU.  in  cap.  «.  wbOBc. 

1  TbeOnlwofilftof  ihst  paMagCAKS  bnelwiuncier, 

\  itoall  UaiGipontion  vt  ibe  next  mmb,  will  make  anoihrr  hexsuutatt, 

How  nKlunlly  do  nibhoK  MtiUineiiU  k>w  1>inl>  m  portirBl  nambcn,  u  wHI 
ai|iD«iesl  etpnsiouil 


m 


JSWICR    ArrTIQtIITISI. 


f  BOOK 


TPPtes,  imtoed,  but  full  of  vigorous  cxprcssioos  of  heavenly 
giHCO."*     Tim  apo«tle  adopU  tlie  sentiment,  and  frequently' 
ifei  wordx  of  St.  Peter,  in  the  second  chapter  of  bis  iwcoikI 
opistlo,  though  BoroetiaiM  h«  leavei  oat  Bomc  of  his  n-ords,  at 
other  times  be  enlnrgea,  and  gives  a  ditTerent  turn  to  the 
thought.     These  two  writRre  arc  very  near  akin,  in  suliject, 
style,  vehemence,  and  junt  indignation  agiunst  impu<lence, 
lewdness,  and  dchaucheni  of  boiuid  priucipleft.    They  aiiewef ' 
one  another  in  the  New  Teatament,  as  the  prophecy  of  Obit'. 
diah  and  part  of  the  fortv-ninth  of  Jeremiah  do  in  tbo  Old. 

After  Mr.  Hlackwall  hath  fully  riodicated  th«  writen  oftht^ 
Nenr  Tefrtaroont,  and  act  them,  at  least,  upon  a  lerel  with  th4 
best  cImuos,  be  shows,  in  the  last  chapter,  what  udrant 
they  bare  over  them  in  vanouo  respects,     llie  greater  part 
the  second  volume  in  n  rrttir|ue  upon  tJiir  versiomi  and  vnrioDS''^ 
lections  of  the  New  Testament,  which  it  is  beside  our  present 
pnrpoBO  to  cousider. 

Wo  return,  now,  from  this  digreeaion.  to  the  enbject  of  j 
Jewish  Antiquitic-5. 


The  Geneahgies  t^  the  flebravs. 

CJodwin  obscrres,  that  "  the  whole  body  of  (erael,  or  tha 
Hebrew  notion,  waa  dividtM)  into  twelve  tribes,  and  that  puli- 
lic  reeorda  were  kept,  wherein  every  one's  pmrolf^  was  re* 
gieterad,  to  manifeKl   to  what  particular  tnbe  he  belonj^.**'] 
This  appears  from  the  folkiwing  peanagi!  in  Chronirleit :  *'  Tb^ 
■oU  of  Rehobonm — ant  they  not  written  in  the  book  of  She 
maiuh  the  prophet,  and  of  Iddo  the  »««r.  concerning  gene-' 
tilogiefc?"  '2Chron.  xiii.  15:  irmnn^  Uhithjiuhtt,  w  gfntah^' 
fpando,  that  is,  probably,  in  their  geoealogica!  tables  of  the 
royal  fiimflies  of  the  house  of  David  ;  in  which,  also,  it  seems 
was  inteniperKed  some  nc<x)unt  of  the  lives  and  artionii  of  the 
kmgs ;  ilie  acta  of  Itehoboam  Iwin^  not  only  written  in  this , 
book,  but  likewise  (ho  "  acts  of  his  fion  Abtjah,  bis  waya  and 
hi*  aaying*:"  2  Chroo.  xiii.  22.     In  the  fifth  chofiter  of  ihe 
Fifit  pook  of  Chronidee,  tftn  an  abstract  of  the  i^encaJoKics 

*  CnsmoL  U  MUL  itt.  U,  p.  ttZ^  D.  edil.  Hum.  Colun.  lesA. 


eilAP.  lUl.]    GBNEAinRTES   OF   THE    HCURCWS. 

contained  in  the  book  of  Genesis,  and  nf  some  of  iho  tribes 
cS  lamel  to  the  tiuu  of  the  captivity,  it  is  added,  "  All  these 
WMC  Kckoncd  by  genL-alu^ic!>  in  the  daya  of  Jutham  king;  of 
Judah.and  in  the  days  of  Jeroboam  kini^of  Israel,"  vor.  17  ^ 
that  18,  Uiu  geDculogicul  tables  were  Ibcu  dmwit  up,  which 
•Aerw&nlH  were  continued  down  to  the  captivity,  the  imiins 
of  several  peraonM  being  inserted,  who  did  not  live  till  after 
the  days  of  Jotham  and  Jeroboam.  And  then,  aiW  a  gono- 
alo(;iciil  table  of  the  other  tribea  in  the  three  next  chapters,  it 
loUows,  "  So  all  Israel  were  reckoned  by  gcneolopcs;  and 
behold  lliey  were  wnltcu  in  the  book  of  tho  kint^  of  Israel 
aodJudah  :"chap.ix.  I.  Wliere.  by  "  the  book  of  ibc  kings." 
•aiuiot  W  meant  those  two  historical  books,  which  now  pau 
und«i  tliat  tiaaie,  the^e  ^eiicalotpcs  not  being  writloii  theroiiii 
but  MHne  authontic  public  record  of  their  genoelogies.  called 
"  the  King's  [look,"  probofaly  as  being  under  his  custody; 
of  which  it  is  not  unlikelv  there  was  a  duplicate,  one  copy 
kepi  by  tlw  king  nf  Judah,  tbe  other  hy  tho  king  of  iHracl, 
for  it  is  called  "  tbe  book  of  ihe  Kings  of  Israel  and  JiidaJi." 
The  itlory  of  ilcrod's  destroying  the  a'cords  of  the  gc- 
nealc^esr  which  Gudn  in  uicntionu,  itt  related  hy  EuHebius  in 
his  KcolesiaBtical  Uiiitory.*  Vet  it  does  not  seem  that  th« 
Jews  lost  all  account  of  their  genealogiea  froni  that  time,  for 
thtfy  continued  their  difitinction  of  in\yf»  long  after.  St.  Paul 
uya  he  was  of  the"  tribe  uf'Benjnmm;"  Hhil.  iii.  6.  St.  Jaiuoa 
wtitea  to  the  "  twelve  tribes  that  were  scattered  abroad;" 
Jamaa  i.  1 .  And.  later  Uill,  Josephus  gives  the  genealogy  of 
ht«  own  Cuiuly  in  hia  Life,  and  says,  "  1  give  you  tJtus  «itcces- 
sion  of  our  family,  as  I  find  it  written  in  the  public  tables. "f 
And  be  add*,  that  "  all  their  priests  were  obliged  to  prove 
their  succeaaion  fmm  an  ancient  line;"  and  if  they  could  not 
do  it,  they  were  to  bo  excludes!  from  ntiiciating  as  prieeta. 
From  whence  it  appears,  there  were  public  genealt^ical  tables 
of  tbtnr  tnbes  and  famihes  as  late  as  Josephus,  who  lived  at 
tbe  deatroctiuo  of  JenisiUern.  By  the  way,  tlierefore,  it  may 
be  reaamably  picauiued,  that  both  St.  Matthew  and  St-  Luke 
oopied  tbeirgtkie!ilogieeofChri«t,tbe  oneof  the  lineof  Maiy, 
the  other  of  Joseph,  out  of  the  public  records  which  were 

•  lib.  L  rop.  «-H.  p.  34,  nlit  Rtwrite^,  CanMli-  me. 

t  jMeph.  ta  vuA,  MTL  i.  »d  Ao.  ipiul  UiMr.  tots.  ii.  p.  I»  ediL  Uatvrr. 


88 


JKWIIH    ANTiqtIITlKS. 


[book   I. 


deenwd  authentic  voDchera.  The  aposUe,  accordinglv.  rc- 
pTMODto  it  as  ft  tiling  CTJileut  to  tliu  Jews,  that ''  otir  l<ord 
iiprung  out  of  Judah  ;"  Heb.  ri.  14.  It  was  »o  by  their  own 
genealogical  bkbleji,  which  the  «acred  historians  fuiiUrully 
copied.  If  there  n-crc  any  erront  in  thooe  tables,  tjiev  were 
not  Brcountable  for  them ,  their  bnuneaa  «u  only  to  tianacribc 
without  alteration  ;  tampering  with  thimi  tnii^t  hnvc  rreatcd 
Ku»picion.  and  given  the  Jews  book.'  roloar  for  denying  that 
our  Lord  "  sprung  out  of  Judah."  according  to  the  ancient 
prophecies  coaccming  the  Meuiali. 

rpon  Uie  whole,  wc  must  either  concltide,  that  Uuitehiuii 
had  been  entirely  misinformed  concemnig  Htn-txi'K  burning 
the  genealogical  records,  or  that  if  one  copy  (purhap)«  that 
which  was  laid  up  in  the  nrchivett  of  the  temple)  wan  d«- 
itroycd,  there  were  othen  in  prirate  handii.  from  whence 
another  public  copy  waa  afterwards  traniicribed.  and  depoBitcd 
ia  the  same  place. 

It  in  probable,  that  after  Uie  dispoaibn  of  the  Jews,  upon 
the  diutolution  of  their  polity,  itte  g«ncttlogicul  tables aune  to 
be  neglected. and  so  gradually  perished.  Some  imagine,  that 
their  frequent  intermarriages  uith  the  people  ufthc  cuuninen 
into  which  they  were  diHpcT»ed.  made  them  defltgrtedly  di»- 
continuc  them  ;  that  the  corrupt  mixture  and  debasement  of 
their  blood  mii^ht  not  appear-  However  that  be,  it  is  certain 
they  have  lung  since  been  lost. 

From  hence  an  argument  is  formed  by  Christians,  that  tho 
Messiah  must  be  already  come;  since,  if  he  be  not,  it  can 
never  be  proved,  that  be  is  of  the  tribe  of  Judal)  and  famdy 
of  David. 

But  to  this  the  Jews  reply,  that  either  Elias,  or  Bome  other 
inspired  priest  or  prophet,  shall  come,  and  restore  their 
nealngiral  tables  before  the  MesBiafa's  appearance ; — a  tim- 
dition.  which  they  ground  on  a  puaage  m  Nehemiah,  chap, 
ni.  64.  66,  to  Ibis  effect :  The  genealogical  ragttttr  of  the 
rnmities  of  certain  priests  being  Icwt,  they  were  not  afal«  to 
roaWe  out  their  lineal  dewent  from  Aaron;  and  therefora. 
"  as  poUuied,  were  put  from  the  priesthood ;"  the  "  Tirshntfaa 
■aid  unto  them,  that  they  should  not  cat  of  the  most  hdj^ 
Ihings.ull  there  stood  up  a  priest  with  I' rim  and  Thummiui."< 
From  hence  the  Jews  conclude,  that  such  a  priest  will  stand 


eMAi*.  111.] 


PKOSCLYTES. 


up,  and  rcAtorc  and  complete  thcgcncalof^csof  tliL-irfumiliH! 
thouf^  others  suppose  these  wordi)  to  import,  thai  Uiey  ahovlil 
never  exerciHe  their  prieKthood  any  more ;  and  ttiat. "  till  there 
shall  stand  up  a  priest  n-ith  U'rim  and  Thuranuni."  amounts 
to  the  same  as  the  Roman  proverb,  ad  Oracai  catendas, 
since  the  Urim  aod  Thummim  were  now  abeolutcly  and  Tor 
rver  lost. 


Thf  Frotrltfttt. 

We  now  come  to  the  proselytes ;  who  were  not  of  the  na- 
turai  posterity  of  Abrabaiu,  but  joined  themselves  to  the  peo- 
ple of  Urael.  and  were,  by  the  Greeks,  styled  nfMwtXvrot.  mro 
rou  irp(KT«Xi|Xu3**-ai,  d^  advenlando  et  ateumlo:*  but  by  tlie 
HobrewH,  D^*U  giri/ti,  pertgriai,  Ibreif^ers  or  innuites,  in  op- 
poflition  to  natives.  Hence  tlie  son  of  a  proselyte,  by  the 
fathcrV  side,  was  called  11  p  ben  ^er  ;  the  son  ot"a  proselylo 
by  the  mother's  side,  rru  p  Oeiigerah:  and  the  son  of  both 
u  he  and  the  proselyte,  by  tlie  artihciul  name  ^3J3  baglnig, 
which  ia  componed  of  the  initial  lettcra  of  beu  ger,  and  ben 
gerafi. 

The  Hebrews  speak  of  two  sorts  of  proselytes,  the  one  callod 
pT»  via  gere  tsedhtk,  pro»eiyti  jtutititc;  the  other  D^aa-vi  to- 
iflaithim.  inquitini,  or  TfW  ^^J  gere  ihangnur,  proselt/li  fjurtte. 
llie  furuii-r  bvuuuie  complete  Jews,  and  were  in  all  respect 
united  to  the  Jewish  chorch  and  oation ;  the  latter  did  not 
embrace  the  Jewish  religion,  yet  were  soH'erod  to  live  among 
the  Jews  under  certain  restrictions.  Nevertheless  the  former, 
as  nell  as  the  latter,  are  sometimes  diatinguiuhed  from  Jews, 
that  is,  from  native  Jews.  Thus  in  the  AcU,  chap.  xiii.  43, 
we  read  of  the  Jews,  and  rchgious  pi-oselytes,  at  Antioch  in 
Piaidu  ;  who  must  have  been  proselytes  of  nghteuusness,  be- 
cause none  were  called  proselytes  of  the  gat«  (if  any  such 
there  ware),  who  did  not  dwelt  m  the  land  of  Umel- 

As  for  the  prosdytes  of  rtghteousiwss.  the  f>cripturc  i^ives 
lis  no  other  account  of  tlte  manner  of  their  admission  into  the 
Jewish  church,  but  by  the  rite  of  circumcision.  In  the  book 
of  Exodua,  amon^  tiie  regulations  concerning  the  passover, 

*  Phila.  iiiH  lib.  1.;  «k  Monarrh  apuU  Opm,  (>.  6»l,  etitl.  C^tian 
Allobr.  1013. 


90 


JBWI6H    ANTT^OITIBS. 


faoOK  U 


titm  ifl  ona,  "  Wbea  s  stinii^r  will  8o|<iom  with  Umw,  uid 
wiU  keep  Ihe  punrer  to  the  Wd,  let  all  bu  iiuilen  be  cir- 
cwncised,  and  then  k't  him  come  near  and  keap  it ;  and  he 
•haUbcas  unulhatiaboTuinllielaiid;"  cbap.xu,48.  Where 
thcM  two  things  are  farther  ofaeervable : 

I  Hi.  That  when  a.  man  thud  brcame  fl  pTonelytc.  all  hit  males 
were  to  be  circumcised  as  well  as  himself;  whtrcbv  his  chil- 
dren were  admitted  into  tliv^nHiblc  church  ufGoil,  in  bis  right, 
OS  their  father. 

2dly.  Tliat  upon  this  he  should  be  entitled  to  all  the  privi- 
leges and  imnmnities  of  the  Jewish  church  and  nation,  ae  well 
ai  be  subject  to  the  whole  Uw :  he  should  be  as  one  "  bora  in 
the  Uod." 

To  thi«  brief  account  which  the  Scripture  gives  us  of  the  m1- 
uieeion  of  proMtytea,  the  rabhioe  add  a  much  lai<Bpef  ono.  of  the 
pnepamtion  for  their  admiasioB,  of  the  fonu  of  their  a<lmi>>8toa, 
and  of  ttio  ciiiisequencui  and  cHuctu  of  il. 

First,  The  preparatioa  far  thi-  ndiuiHiioa  of  proselytes 
siat«d,  according  to  them,  of  three  urticks: 

Ut.  An  examination : 

2dly.  Instruction : 

3dly.  Their  making  a  profeMitm  of  their  fuith,  and  of  their 
obedience  to  the  Jewish  law. 

1st.  The  person  that  otTered  himielf  to  l>e  a  prosclyle,  was 
eKanitned  by  three  of  the  nagistnitcs  conccrnini:  the  causes 
tint  mored  him  to  il ;  whether  it  wns  the  love  of  any  Jewish 
wooian,  the  fear  of  any  teDi{K»at  punishment,  ihe  ptoepcct  of 
riches,  or  of  any  worldly  ndvaota^e;  or  whullier  it  was  a  sia- 
0«m  love  to  God  iittd  hw  law  ^  Wbtm  he  had  given  a  satis- 
faotory  answer  to  these  quf^botu.  Itc  was  tlum, 

•9dly.  Inelruetod  in  the  Jcmah  religion,  and  pariiculaiiy  in 
the  doetrme  of  rewards  nnd  punishtnenta.    And  after  this. 

3dly.  Uo  soleuuily  professed  his  aaasnt  to  the  doctrioaa 
which  had  been  propoeed  to  huu,  and  promised  to  porMvere  in 
the  faith  and  practice  of  the  law'ofGod  till  death. 

Secondly,  As  to  the  form  and  manner  of  udmiLtuig  pnfselytus, 
the  rabbie*  m»ke  it  to  consist  of  throo  articles, — drcumctaion. 
bapttPtm,  and  Kocrtfioe. 

IsJ.  To  the  i^c^ipturu  account  of  the  re4(ulri'meol  of  circun-' 
ciaiou,  ID  this  caae,  they  add,  that  tliough  the  proselyte  was 


entp.  111.3 


PROSSt.VTBS. 


a  Satnantan.  or  of  any  other  nation  who  used  that  rite.  Home 
bliMxl  mu£t,  noverthctess,  be  drawn  afre^U  from  the  |Mirt^fhich 
had  twcu  circiimcuetL 

2dly.  The  protwlyle,  whether  mule  or  feuiate,  must  be  bap- 
eizi-d  by  the  iuuitenion  of  Ihe  whole  body  into  watex;  and 
this  must  be  performed  id  a  river,  fountam.  or  pood,  not  in  a 
fea«i. 

Some  gronnd  this  pnMwlyte  IiBptimn  on  the  initruction 
which  Jacob  gave  to  his  "  honswhold,  and  all  that  were  with 
him,"  when  they  were  to  make  a  new  conserntinn  of  thctn- 
aelveH  to  GckI, — "  Put  away  the  strange  goda  from  lunoiigst 
you,  and  be  clean,"  Qen.  xzxr.  2;  wlten,  by  "being 
clean,"  they  understand  their  bcin^;  baptized,  or  their  bodies 
being  washed  with  water.  They  farlher  »iippoM,  that  die 
Uraeliles  "  being  baptized  imto  Mo«««  in  the  doud  and  in  Ihe 
Hea,"tDentioaed  bySt.Paul,  1  Cor.x.  '2,  iQean»  iheir  nntc-riug 
into  the  Mosaic  covenant  by  the  rite  of  baptism ;  and  that 
when,  therefore,  in  after  egea,  any  became  proselyl4Jft,  or  en- 
tcrud  into  this  covenant,  they  also  were  baptized. 

Godwin  seeuis  to  think  John's  baptism  was  of  ibis  sort. 
But,  it  IK  cerl.iiii,  that  could  nut  prop(>rly  be  proaelyle  bap- 
tiani ;  because  he  administered  it  to  such  as  were  Jews  al- 
raedy,  and  he  liad  uo  commisaion  to  set  up  a  new  dinpensa- 
tJon,  (o  which  people  ahoittd  be  admilte-d  by  (his  c>r  ftny  nlher 
rite,  lie,  only  Kvre  notice,  that  the  kingdom  of  God,  or  the 
gospel  dispensation,  waa  at  hand  ;  bat  it  did  not  comtnenoe 
till  after  hin  death,  namely,  at  our  Saviour's  resurrection :  and 
proaely tc  baptism  was  a  form  of  professing  a  new  religion,  at 
letuit  new  to  the  person  profe»&ing  it,  and  of  his  being  ad- 
mitted a  member  of  a  church  of  which  he  was  not  one  before. 
It  was,  therefore,  I  say.  of  a  very  different  nahire  from  John's 
baptism.  His  is  rather  to  be  considered  as  one  of  those 
"  divem  washings,"  in  use  among  the  Jews  ou  many  occasions; 
fur  he  did  not  attempt  to  moke  any  alteration  in  the  Jewish 
rehgion  as  aettled  by  the  Mosiiic  law,  any  more  than  to  erect 
a  new  dispeosation.  And  as  these  washings  wene  intended, 
not  only  for  "  the  purifying  of  I  he  flesh."  but  to  be  signs  and 

fmholfl  of  moral  purity;  so  the  rite  of  baptism  was,  in  this 

!w,  very  fiuiiablc  to  the  doctrine  of  repentance,  which  John 
preached. 


92 


JKWMtl    «NTIQt?1TIC*. 


[ftooK  ir 


It  ii  a  fnrtlier  snppowiion  of  OoHwin'n,  Ihnt  our  Saviour 
converted  thi^  Jcwioli  proHcOytc  bapuraa  into  a  Cbriittian  ta- 
crament.  Upon  this  notion  Dr.  Wall*  hath  founded  an  argu- 
ment for  baptizing  children  as  well  ns  ndult  persons ;  becatue, 
when  a  parent  was  proselyted,  all  his  children  were  beptixed, 
»  well  aa  all  his  male  children  ciFcumctMd,  But  as  boptifim 
was  adiiiinlst^red.  according  to  the  Jewish  doctorx,  only  to 
the  children  born  before  his  pro*clvti«m,  not  to  auv  bom  aftt-i- 
wards,  nor  to  bin  more  dintnnt  posterity,  who  were  estoenwd 
holy  brancheii,  in  virtue  of  ttprin^in^  from  nn  holy  root  if 
some  infer,  that  under  the  Chrixtiiin  diKpcnnation  baptisin  is 
only  to  bo  tulMiint&tcrcd  to  couvcrta  from  Judiiisni,  Mahomet- 
anism.  Paganism,  or  soioe  other  religiou,  and  to  their  de- 
9cendant«  born  before  their  convcnfioii  and  baptism,  but  to 
none  bom  after.  Mr.  Rmlyri,  in  particular.^  inuist*  upon  tbia 
argument  against  the  constant  and  univcrval  obligation  ol 
infant  boptism. 

But,  after  all.  it  reniainn  to  I>e  proved,  not  only  that 
Christian  baptism  was  iaHtituted  in  ihe  room  of  proHelyte 
baptism,  but  that  tlie  JewH  had  any  such  baptism  in  our  Sa- 
viour's time.  The  eariieist  accouuls  we  have  of  it  are  in  the 
Mifthna  aud  Gemara;^  the  former  compiled,  as  the  Jews 
asiiert,  by  Rabbi  Juda,  in  the  second  century,  though  learned 
men  in  general  bring  it  several  centuries  lower;  the  latter,  not 
till  th^  jieventh  century.  There  in  not  a  word  of  it  in  Philo ; 
nor  yet  in  Joeephus.  though  he  gives  an  account  of  the  pro- 

*  Se«  ll>«  lotToductmn  to  hu  liiMoiy  of  InGuit  Dapuim. 

t  It  nu  A  iDioini  with  ilie  labbies,  "  Nstui  Itaptiuii  habeiur  pro  bapu- 
salo."  ThiB  iTMricUon  of  baptam  lo  dilldtvn  born  before  dieir  parenu' 
proKlytisin,  ntu  va  the  «nc  amhDrhy  a*  tke  nMoa  of  bapduag  nu} 
diihlMD  of  prasdyie,  wkicb  ^ipcan  from  Dr.  Wtll. 

I  Prerioiu  Quesiion  to  Mvcrtl  QacsliaH  aboiii  vaUd  aod  Javabd  Bapiiim. 

^  Tlic  Miihtui  u  a  coUcctioo  of  tlu  Je«i4i  uwUtioai  and  nplainuoD* 
of  Kvenl  panagcs  of  Scripton.  The  Goin&n  u  k  norl  of  gloHwjr  od  ihc 
Mbhas;  imliheK  Mgedwrmtke  upihcTsliniid.  Thm  are  iwoGemuai, 
ihai  of  JtniMleni  uul  ibol  of  Bobylou,  iht  lotler  of  which  is  moatvaluMl. 
Ttw  J«nia«len)  Gtman,  Falhct  Marin  [>roiea  fnta  ibe  worit  oavlt,  in  wtuch 
tacntMra  is  msdc  of  tlie  Turks,  could  no4  lijiv«  been  moU  till  Um  time  of 
ll«racliu*,  about  tht  jtMi  620.  lli*  Ccntani  of  Btbylon  mm  bogitn  by 
OM  Am,  III  die  bvKiiiniiig  of  the  4«t«ntli  ccuiury,  uhJ  on  accooni  of  the 
war*  between  ibe  Sanc«n»  and  IVniaR*,  ducuntiiiued  (or  ttveety-duce 
yrnnt  aoA  ihm  ftniihed  hj  ono  Jom, 


OHAP.  111.] 


PROSKLTTBS. 


98 


selyting  of  the  Idumennft  b_v  Hyrcanus.  Indeed,  on  thi» 
occHnion,  lie  mcnuons  only  circumcioioa  ha  the  rite  of  initia- 
tion, and  saith,  that  upon  receiving  this  rite,  and  liring  ac- 
cording to  the  Jewish  law,  tJiey  from  that  lime  became  Jews.* 
And  nolwitlihtatidin^  be  speukti  ot  Jutiii's  bapti&ui,  yet  it  ifl 
nnder  a  very  differeui  notion  froni  tlie  proselyte  baptism 
spoken  of  by  the  miftbnical  rabbit's.  "  This  good  man,"  saith 
he,  "did  ilerud  kill,  who  exhorted  Uie  virtuoii»,  just,  and 
piouA,  to  come  to  his  baptism ;  fur  he  looked  upon  haptiiwi  to 
be  ncceptable  lu  God,  when  used,  not  for  purging  away  cer- 
tain oHencvfl,  but  fur  punfying  the  body,  the  iioul  having  been 
before  cleansed  by  righteousness. ''t  So  that  he  makes  John's 
bapliKm  lo  be  of  ttie  nature  of  the  Jewish  purificaLions,  or 
rerrmonini  wafthings,  without  having  any  reference  to  protwi- 
Ivte  baptism;  which,  on  this  occasion,  he  could  hunlly  have 
failed  mentioning,  if  it  had  bt^en  then  i[i  use. 

It  U  alleged,  however,  in  favour  of  its  antiquity,  that  it  is 
roentiooed  by  Arrian,  who  lived  A.  1).  160;  fur,  speakiuf^  of 
a  philo«opher*9  obligation  to  act  agreeably  to  his  cb&mcter,  be 
hatii  this  illuittratiou :  "  If  we  see  any  one  change  hiii  profes- 
«ion,"  or  become  a  Jew,  "  we  do  not  for  that  reason  style  hira 
a  Jew,  but  regard  him  as  an  hypocrite.  Yet  when  he  dis- 
corers  the  disposition  and  manners  of  one  who  is  baptized, 
rov  iitfiafituvoii,  and  enlisted  in  Uiat  sect,  then  he  botli  ia. 
and  ifl  c^led,  a  Jew."}; 

But  to  tills  it  is  replied,  tlmtnothitig  was  more  common 
than  for  the  heathens  to  confound  the  Jews  and  Christians. 
Even  Festn».  who  governed  for  some  time  in  Judea.  seems 
lo  have  taken  the  Christians  only  for  a  sect  of  the  Jewa  ;  Acts 
UT.  19,  20,  Suctumus  8|>eaks  of  an  insurrection  made  by 
U»  Jewa,  "  impulaore  Cfare8to/'§  And  it  is  most  likely  that 
Arrian  meant  Christians  in  the  place  alleged,  because  in  his 
time  iiifuiy  persons  became  proselytes  to  Christianity,  but  few 
or  tiooe  lo  Judaism,  the  Jews,  who  were  scattered  amongst 
all  natjotu,  being  every  where  oppressed  and  despised,     lie- 

'  Anliq.  Ub.  xiii.  cup.  ii.  wcl.  i.  torn,  i-  p.  669,  «lit  Hartrt, 

)  Anii(|.  liU  iviii.  cap.  v.  sect.  ii.  tatD.  i.  p.  fSB3,  884^  edit.  Ilaverc. 

I  Cofnmenl.  in  Epklel-  liTi.  ii.  cap.  ix.  p.  192,  edit.  CanUb.  1655. 

'  f  Snctoa    in  nt.  ClnuiliJ,  cap.  uv.  uxi.  xii.;  el  Annol.  ia  toe.  ton.  ii. 

p.  ST,  tdit  PIriKi. 


IH 


JEn»n    ANTIQUITIBS. 


fftoOK 


ndtl»  if  he  httd  spoken  of  pmsulvtas  tn  Juflninm,  it  is  liiglily 
probftbla  hu  would  hare  tnenltDiied  their  cimimciHion,  for 
wblcli  the  boatheu8  dendud  tbeni,  nther  than  their  baptism, 
irhkfa  wu  not  lo  very  foreign  to  itome  of  the  heathen  rit««  uf 
{nirificacion. 

Upon  ihe  whole,  it  h  more  likely  the  Jews  took  the  hint  of 
proeclyte  biiptisni  from  the  Clinstinns,  after  our  Saviour's 
time,  thbn  that  he  borrowed  his  baptitm  from  theirs;  which, 
whenever  it  came  into  practice,  was  one  of  tliose  uddiiiotis  to 
the  law  of  Ood,  which  he  Bovcrely  cunaares ;  Matt.  xv.  U. 
To  thi*  U  i»  probable  Justin  Martyr  refer*,  in  his  dialutpie 
with  Tr^-jtho,  when,  among  the  Jen-ish  heh}>*iieii  or  sects,  he 
mciitionR  that  of  the  iiamifTTuf,  baptizcri*.*  From  hence  it 
should  seem,  that  in  his  time,  about  the  middle  of  the  fiecond 
century,  proselyte  1>apti»im  wsm  a  novel  practice,  and  hnd  not 
yet  uiiiverHalty  previiiled. 

However  that  be,  there  wants  more  eridence  of  itii  being 
M  ancient  as  onrSiiviour'^  time  than  I  apprehend  can  be  |ko 
dsced,  to  grotmd  nny  ar^menl  u[Ktn  it  in  relation  to  Chritt- 
tian  bnptiiim.  Wo.  therefore,  dismiiMt  ihbt  form  of  the  sdntts- 
sion  (rf  priiselytVH  aa  uncertuin.'f 

3dly.  'Vh«  mbbies  tell  us,  the  proselyte  wait  to  oHvr  n 
Bacriflco  on  ocraaion  of  hi?  nduiiNMion,  In  the  (treMince  (>f  tlirf<> 
witnesecs,  not  mean,  but  respecl^ible  and  houonmlile  p«<r«niiH. 

Thus  much  concerning  the  form  and  iimnncr  of  adniiiun^ 
proaelytes. 

Thirdly.  Wo  aro  to  consider  the  eti'eote  and  conMcqncncuii 
of  being  imdu  a  proselyte. 

1st.  The  prowlylc  was  now  considered  as  born  agom.  I( 
was  a  ■Mying  smong  the  Jew«,  that  "  when  a  man  im  madd  a 
fUtHhfU,  be  is  like  a  i)e«-bom  infant,"  and  "  he  huth  a  new 
■mI."  This  i«  rniiposed  to  throw  some  bghpl  on  our  Stivionr'a 
reproof  (o  Nicodemtta.  ''  An  thou  a  fnaatar  in  larael,  and 
knowcst  not  those  thin^  V  John  iii.  10;  tltat  ift,  whiit  twing 
"  born  again"  means?  For,  it  seeau,  Nicodeoiu,  appnihend- 
iug  u  Jew  was  never  to  be  a  proselyte  to  any  other  religion, 

'  A|iuil  liftm,  p.  307,  A.  wlit  Pkh>,  1612. 

t  till  dw  xubJKt  uT  pitAclyir  lM|>tiini,  *eu  lijf^i&Mtt,  ll>v.  Ueb.  ad 
Man.  %ki.  0,  uii)  lUnn.  bJ  Juh.  iti.  33.  ScMvn,  d*  Jure  Not.  el  G«ttt. 
Tib,  ii  <»\>.  ii. ;  iNntL-uUri)'  Wairn  InUududton  lo  tiii  UiMovr  of  lalWcl 
B«pu*ni,  ukI  Ode'*  Ofldcction*  m  ^^'all,  leu.  vl.  x 


CHAP.Ul.) 


PBOtKLVTlU. 


96 


did  not  know  how  ti.>  unUerMantI  it  otherwise  tlian  of  "entet- 
iog  •  Hecund  time  Into  the  womb,  ami  beuig  boru/'  rot.  4. 
'WboM*  h«.  who  wQ9  a  master  in  Israel,  and  probably  a 
memha  of  the  threat  council  or  Sanhedrim,  might  hare  been 
expected  to  com[)rehetid  tlie  force  of  our  Lord'A  phnut^ology 
from  the  coaunon  urc  of  the  like  expreeuons  concernii^  those 
who  became  pro<ielyte«.* 

2dly.  The  bond  of  natural  relatitui,  betwixt  the  proselyte 
and  all  his  kindred,  was  now  diasolred.  WhercfoK'  it  was  a 
maxim  with  the  rabbies,  that  a  proselyte  might  lawfully  m^ry 
his  own  mother,  or  his  own  daughter,  bora  tiofore  he  became 
a  proaeljrte,  they  being  now  no  more  related  to  him  than  nnv 
other  women :  though  Huch  marriages  wvtv  looked  upon  ns 
indecent,  and  on  that  account  not  permitted.i-  Some  have 
auppoaed  our  Saviour  refers  to  the  pro«el>te'ti  renunciation  of 
hia  natural  relations  wheu  he  aaith,  "  If  any  man  come  uulo 
roe,  and  hate  not  his  father,  and  mother,  and  wife,  and  chil- 
dren, and  brethren,  iind  sinters,  yea,  and  hi^own  life  also,  he 
cannot  be  my  dittctplo ;"  Luke  xjv.  20.  And  ihat  the  same  is 
aUudud  to  in  the  following  passive  of  the  Paalmiflt ;  "  Hearken, 
O  daughter,  and  incline  thine  ear ;  forget  also  thine  own 
peo|^  and  thy  father's  hooEe;"  Pbulm  xlv.  10.  Tacitus,  in 
bin  charnctur  of  the  .lews,  having  meutioiied  iheir  custom  of 
eireuiucittion,  as  udopLed  by  proitelytes,  iidda,  "They  then 
qinekly  It^arn  to  denpisc  the  gods,  to  renounce  their  counti^, 
ud  to  hold  their  parciitH.  children,  and  brethren,  in  the  nt- 
moal  contarapt."J  And  wry  probably  Ihi-i  unnatural  con- 
tempt, which  the  Jewish  doctors  taught  protelytea  to  entertain 
of  their  nearest  retationR,  might  be  oiK-  thJiit;  on  account  of 
which  they  are  aaid  to  have  "made  them  twofold  more  the 
chilrlren  of  hell  than  themselvea;"  Matt,  xxiii.  1.5. 

3diy.  The  proselyte  was  now  to  all  tntenta  and  purpoHCH  a 
Jew,^  Olid  entitled  to  a  ithure  in  the  privileges  and  ble&sings 

*  £««  LlKhtfool,  lloni;  lleb.  Iti  liy. 

t  l-iglttltwi,  Uor.  it«b.  ftd  Juh.  iii.  3,  aod  S«ldeu,  (li>  Jure  Nau  ci  Gent 

I  T»ctt.  Ilwtnr-  lib.  ».  tap,  ». 

)  C«nmlt  NiiKih.  XV.  15,  Enh.  vSl  IT,  and  Jotephua,  in  dM  place 
aboirv  ciml  coDenrnirtft  On  MvncaiMi,  wben  b«  tmiHt,  ifiil  Iwinj  ctreum- 
cited  and  hoinf  ac«ontiitf{  to  the  law  at  Muwi,  Uivy  WL-ti-  Crum  that  nme 
Jewt>  ra  X«rov  lotilatw- 


JSWlSn    ANTIQCtTIBS. 


(book 


of  Boch.  He  was  to  be  treated  with  ihe  ntmoBt  respect  and 
kindnen:*  no  native  Jew  mii^ht  upbratil  lum  with  hut  former, 
idolatry  aud  wtckedneiui.  Vel  it  in  certain  the  Jews  wen*  in} 
geoerol  apt  to  look  willi  a  very  evil  eyu  upon  provelytes,  e8|: 
ciitlly  on  those  who  had  been  Samaritans  i  for  they  tiioujfhtj 
themselves  alloncd  to  hrtte  Samaritans,  even  though  they  be- i 
came  proselytes,  bccautt:^  their  iinceKiorH  obstnictsd  the  ro-l 
building  the  temple  and  the  holy  city ;  and  for  this  they  would . 
never  forgive  ihcm.  thoiigli  by  aflmittiliL;  them  as  proselvtes  i 
Ihey  Ucclannl  their  faith  outl  hope  tliat  God  had  forgiven  Uiem. 

According  to  the  rahbies,  proselyteH  were  excluded  fmiai 
many  civil  advantages,  or  privileges  of  the  commonwealth,  toj 
which  Uraclltra  by  descent  were  entitlcd.f     Certain  it  m.  tb«^ 
luw  made  a  difference  between  one  nation  and  another,  oa 
what  is  called  "entering  into  the  con^regaticoi  of  the  l<ord;*'' 
Deut.  xxiii,  beginning.     Hdowites  and   Egyptians  had  thiai 
privilege  in  tlie  ihird  generation,  ver-  7,  H  ;  though  their  ira* 
tnediate  children   wore  excluded,  their  grandchildren   were  I 
admitted.     An  Ammonite  or  Moabite  was  excludod  even  "  to] 
the  tenth  generation."  naith  the  law,  or,  as  it  is  added,  "foe 
ever;"  which  the  Jewa  take  to  be  explanatory  of  tlie  tenth  1 
generation,  ver.  3.    The  law  was  certainly  thua  underBtood'J 
in  Nehemiah's  time :  "  On  that  day  they  reud  in  tlie  Innik  of  i 
Moses  ia  the  audience  of  llie  ix^^plc ;  and  theieiii  was  found 
written,  that  the  Anunonite  and  the  Moabite  shoald  not  entar-j 
into  the  congregation  of  God  for  ever,  &c.;  and  it  came  laJ 
pau,  when  they  had  bearti  the  luw.  that  they  separated 
Israel  all  the  mixed  multitude;"  Nehcm.  xtU.  1~^. 
turds  were,  Ukewiue,  under  the  wune  exclusion  to  the  tentlftl 
generation,  though  nut  forever;   Deut.  xxiii.  'J. 

It  iit  not  certain  what  is  mc^nl  by  not  "  eiitenng  into  lliet 
coQgr^j^tion  of  the  Lord."    It  cannot  be,  as  Ainsworth  rig;litly . 
obMma,t  ixit  adapting  the  faith  and  rehgion  of  Israel,  and 
entering  into  the  church  in  that  respect ;  because  it  was  bw-J 

*  Sos  s  T«inirk«bla  pwgw  in  FUlo,  lib,  i.  d«  Huairrhii.  »piMl 
p.  6ai,932,  F.  G.  A.  tdh.  Colon.  AUobr.  1612. 

t  Vid.  8dd«&,  do  Jure  Nauini  n  Gful.  lib.  ii.  asp.  i*.  Op«.  IMS.  I.., 
p.  tM — IM;  «  4m  Scjrotdr.  lib.  U.  csp.  tiii.  Con.  ti.  p.  ISM,  h  Mq.  edit. 
Lmd    1744, 

I  [Aloe. 


rnAf.  lit.] 


PKOSELYTES. 


97 


ful  fur  all  so  to  do ;  Exod.  xii.  48.  4^.  The  IIcbri>w  duvtora 
geucrally  understand  by  it.  u  prolubiUDn  of  tht^  Israelite);  nmr- 
ryu)2  witli  tiuch  ponons  »k  ure  iinrc  cxclndud.*  To  tltr-s  it  is 
objected,  tliut "  lie  wlio  is  wuuiided  tti  genila/ifms,  cut  aaut 
atlriif  vei  aotputnti  leslti,  or  who  'm  totally  ciuilrated,  cut 
abscUtum  est  vcrrfrum,  is,  likewise,  eicludcd,"  ver.  I.  Now, 
siy  tliev.  it  would  be  KuperRuous  to  forbid  women  to  ninrry 
with  Riieh  pi-rKOiis,  becaiute  il  cannot  bo  suppo^d  they  would. 
It  may  net-ertheleag  be  replied, tliougb  such  a  prohibition  might 
prob.d]ly  he  nei-dlees,  when  this  their  defect  was  known,  it 
might  be  ref^uisile  to  forbid  such  potsuns  marrying,  when  it 
wa«  secret,  as  they  mii^ht  be  inclined  lo  do  for  »cver»]  pohtic 
reasons.  Dr.  Patrick,  tlii^rofore.  understands  by  the  mixed 
multitude,  which  ii)  the  forccitc<l  pasnageof  Nchemiah  we  arc 
told,  Htta  sepftratod  from  lAmcl  by  this  law,  such  as  were  born 
of  Htrun(;en«,  who  were  not  allowed  to  partake  of  the  rites  of 
mamage  with  itaiielitei). 

Bui  the  opinion  concerning  cntorlng  into  the  congregation, 
ntoet  commonly  received  among  Chrigtian  writers.  Jh.  that  it 
Mgaitieit  being  perinilLed  to  bearanyotTicc  in  the  Jewish  com- 
luouweolth.  Ami  it  is  certain,  «aith  Dr.  Patrick,  the  Hebrew 
word  Vip  kakai,  which  we  render  congregalion,  does  in  many 
places  signify,  uot  the  whole  body  of  the  people  of  Urjul,  but 
the  great  assembly  of  elder*.  Those  who  prefer  this  sense, 
assign  as  a  reason  why  eunuchs  of  all  sorts  were  excluded  ns 
well  as  slrnugers,  that  they  arc  generally  observed  to  want 
connge,  and  arc  therefore  unlit  fur  government.. 

We  proceed  now  to  Uic  otlior  sort  of  proselytes,  whom  the 
Jewish  doctors  style  nyc  ^IJ  gere  thnnvnar,  "  slraniiers  of  ihc 
gate,"  from  an  expression  which  several  times  t>ceurK  in  the 
Mosaic  law,  "The  stranger  that  i»  within  thy  gste,"  see 
UeuU  xiv.  21.  Or  ulhcrwiee  ihey  are  called  SCnn  v^  gere 
tmluibh.  Thu*  in  Leyiticus  we  read  of  "strangers  that  so- 
joumod"  among  the  Israelites,  D^Tii  D*3annn  halt nijui him 
hai^orim.  her.  xxv-  45.  These  were  foragncrs,  who  did  nob 
embrace  the  Jewish  religion  (nnd  are,  therefore,  improperly 
called  proselytes),  yet  "  were  sulforcd  to  live  among  the  .lew  s." 
under  certain  Kstrictions,     As, 

1st.  That  thoy  should  not  prncttsc  idolatry,  nor  worship 

•  ViJ.  Sel(lci>.<I« Juic  NaUiiv  «  (ivM.  tib.v.  cap,  xt i  (^>p«!»,  Ion),  i.  p-  iI6. 

B 


iliriSH    ANTrQVITIKS. 


leooK  I. 


any  other  god  iKrnide  the  God  of  Israel;  which,  under  thtfj 
Tlieocricy,  was  rniwH  lata  m^ettatis.  and  therefore  not  tq] 
Ik  tolerated :  "  flo  that  av:rificelh  unto  any  god.  save  tlic; 
Lord,  he  rihall  uiteHy  l>e  destroyed ;''  Kxod.  xxii.  2U. 

2dly.  That  t)iey  should  not  bkutpheuie  the  God  of  Iivaelt 
"  He  that  blaxphemeth  the  name  of  the  I<ord  ahal)  xurely  ha' 
put  to  death  ;  hr  well  the  stmn^cr  as  he  that  is  bom  in  th«i 
land;"  Lev.  xxtv.  ML     And  ]K'rlia|M  also. 

Sdly.  That  they  >ihould  keep  the  Jewish  ubbath;  so  far  at' 
but  as  to  rcfmin  rrom  working  on  tJiat  day.  For  in  the] 
fomth  command  ruent  the  obhgation  of  obMerring  the  sahba-' 
tieal  rest  is  expressly  extended  to  the  "  Btranger  that  wat^ 
within  their  gate«;"  Exod.  xx.  10. 

So  long  as  they  lived  under  these  restrictions  in  a  peaeaabl^ij 
manner,  the  Israehtes  wen?  forUd  to  "  vex  or  oppreas  them;* 
Exod.  xxii.  21.     NerertheleAs  they  might  buy  alaven  out  of' 
their  families,  as  well  as  of  the  heathen  that  were  romid 
about  them;  Lev.  xxv.  44,  45.     But  of  Uieir  brethren,  the 
Israelites,  they  were  forbid  to  make  slaves,  ver.  '.19,  M).     It 
was  lawful  to  lend  upon  usury  to  these  strangere.  though  itj 
was  not  to  an  IsraeUto;  L)eut.  xxiii.  20.     They  might  call 
that  which  died  of  itself,  which  was  prohibited  to  an  Israehte;. 
Deut.  xiv.  21.    By  the  stranger,  therefore,  who  was  forbiddea 
to  "eat  blood  and  that  which  ilii-d  of  itself,"  Ler.  xvii.  12.  16^, 
we  must  necessarily  understand  a  proselyte  of  righteouaneas. 
And  such  also,  the  Jewish  dfx:ton  say,  is  the  strai^n  taen*. 
tioned  in  tho  fourth  conunandment,  who  waA  obliged  to  koppl 
the  iabbath  ;  it  being,  in  their  apprehension,  nnlawtii)  for  any 
ancircumciHed  pcmou  to  obnrve  the  law  of  Moses,  bacanae 
it  wu  given  peculiarly  to  Israel :  *'  Moaea  commanded  ns  « 
law,  even  the  inheritance  of  the  oongr^ation  of  Jacob;" 
Dout.  xxxiii.  4 :  in  particular  the  law  concerning  the  sabbath ; 
"Therefore  the  children  of  Israel  xhaLl  keep  th«  sabbath.  Id 
obMm  the  nbbath  throughout  their  genentioiM  for  a  per- 
petual  oovuiant.    It  is  a  sign  betwixt  me  and  the  cbildrm  of 
Israel  tor  ever;"  Kxod.  xxxi.  16,  17.     But  in    cotirJudinfi 
from  htmce.  thai  none  except  native   IsrecUtes,  and  such  as 
bad  joined  themselves  to  their  church,  went  obliged  by  tho 
law  of  the  sabbath,  they  aeem  to  forget,  that  it  was  girea  to 
Adam,  and  ooiMequentiy  to  alt  mankind  ;  (ten-  ii.  3.     There 


CHAV.Itl.] 


rSOSIttTTB*. 


M 


M  DO  impropriety,  therefore,  in  rappoAing,  tfiAt  these  uncir- 
cumciMd  itruigera  were  comprehended  in  the  fuurth  coin- 
mudmeot.  Besides,  it  seems  reawiuible,  that  Uiej  should  be 
obliged  to  rest  on  the  JewiKh  sabbath,  lct;t  their  Ttorking  or 
recreations  should  disturb  and  hinder  the  devotion  of  the 
Israelites. 

These  strangers  were,  moreover,  permitted  to  womhip  the 
Ooil  of  Israel  in  the  outer  court  of  the  temple;  which  for 
that  reaaon  mtos  called  "  Ibe  court  of  the  Gentiles ;"  to  which 
tfaare  is  a  reference  io  the  charge  giTen  to  the  angel  in  the 
book,  of  the  Revelation,  to  measure  the  temple  of  God.  sad  the 
altar,  and  them  that  worship  therein;  but  the  court  which  t« 
without  the  temple,  to  leare  out,  and  measure  it  not ;  because 
it  is  given  to  Uiu  Gentiles;  Rev.  xi.  2.  Betwixt  Uiis  and  tlie 
inner  court,  where  the  Israelites  asMnablcd,  there  was  a  wall, 
to  which  the  apostle  Paul  ulludtai;  "  For  he  is  out  pcacu. 
who  hath  made  both  <Jews  aod  Gentiles)  one,  and  bitlli 
broken  down  tlte  middle  wall  of  partition  between  \xa;"  Epb. 
ti.  14.  For  such  wonbippert  as  these  strangers,  and  fur  their 
■occptonce  with  God,  Solomon  prayed  at  the  dedication  of 
the  temple  :  "  Moreover,  cooeermug  aa  trunger.  (hat  i«  not  of 
thj  people  Israel,  but  concth  out  of  a  far  country,  for  thy 
name's  sake  (for  they  shall  hear  of  thy  great  name,  and  of  Uiy 
•traaghantL.andof  thy  stietched-out  arm),  when  ht;  ^hiiUcomQ 
and  pray  toward  this  boune.  hear  tbou  tn  heaven  thy  dwell* 
ing  place,  and  do  according  to  all  that  the  stranger  callctb  to 
,  tliee  for ;  that  all  the  people  of  the  earth  may  know  thy  name 
'lo  fear  thee,  as  do  thy  people  Israel;"  1  Kings  viii.  41 — 43- 

The  numbera  of  these  strangers,  who  dwelt  among  the 
,  Isnrlfies,  were  very  considerable ;  we  find  oo  less  than  one 
[bndred  fifly-three  Lbouaand  six  hundred  of  them,  lo  Hol^- 
HM'a  time,  employed  in  aorile  labour.  2  Chron.  ii.  17.  18- 
This  is  the  vom  of  what  can  b«  gathered  from  Scripture 
eoficemiag  the  ^yt?  nj)  gtrt  ihangMor,  or  xnn  toshahk. 

Bat  tbe  talmndicat  rabbiea  have  made  prosdytcfl  of  all  thesa 
strangers  and  sojourners.*  at  least,  of  all  who  were  m  the 
land  of  Israel  when  the  Jews  were  their  own  mastan.  and 
oot  in  subjection  to  any  foreign  power;  fur  they  confess,  in 
that  case,  tliere  was  no  preventing  heathens  dwelling  among 
•  Vid-  S«14cn.  d«  Jun  TfUur*  at  Gant.  bb.  ti.  t*p.  m. 
r2 


100 


JCWIIH    ANTigUITlfsT 


[book  1. 


rticm,  even  Uiough  tlioy  refused  lo  Bubniit  (o  titp  rc*triciioni 
of  tlic  law ;  they  Bay,  therefore,  there  were  no  pronclyles  of  the 
gate  in  inch  timet:  but  that  at  other  timeft  no  Gentile  wns 
pprtnittc<i  lA  dwell  in  the  Innil  of  litm<^1,  without  boin^  n  pro-.. 
sriylc  of  the  gate ;  thnt  is,  without  submitting  to,  anU  obcyinj 
tlie  tirTcti  pnicqitH,  which  the  rabbiea  pretend  God  gave 
Noah  nnd  his  sons,  and  vrhich,  Dccortlin}T  to  them,  comprised' 
tJu'  law  of  nature,  commaii  to  all  mankind. 

Thcbe  hare  been  usually  styled  the  xtplem  prartrpta  .\o 
chidarum;*  by  which  tliey  were  required  to  abfulaiii  frui 
idolntry.  from  blasphemy,  from  munler,  from  udubery,  from' 
theft:  to  infltitutc  judgeti  to  maintaio  the  laws;  and  not  to 
cat  tlie  lleah  of  any  animal,  cut  otf  while  it  wns  alive. 

Mainumidcs  saith,  tiiu  first  six   precepts  iverc  given   to 
Adam,  and  the  seventh  to  Nuab.1- 

But  what  creates  a  suspicion,  thnt  this  is  alt  invention  of^ 
the  tiilmtidislfi,  is,  that  there  ig  no  mentiuo  of  these  tvCf  en 
precepts  being  given  to  the  Noachidte.  in  Scriptnrc.  in  Onkc- 
los,  in  Jut)cphu»,  or  iu  Pbilu;  and  tliat  neither  Jerome,  nor 
Origen,  nor  any  of  the  ancient  fathers,  appear  to  have  been 
in  the  leatt  acqiudntcd  witli  them. 

However,  M>mething  like  tbe  seventh  wiis  undoubtedly 
given  to  Noah  and  his  posterity:  "The  flesh  with  the  111 
thertyrf",  which  is  the  blood  tbcrvof,  shall  ye  not  tat;"  Gen. 
ix.  't.  Under  this  restriction,  tliey  had,  presently  after  the 
flood,  pennission  to  eat  all  eorta  of  animal  food:  "  Every 
moving  thiu;^,  tliat  Uvcth,  shall  be  meat  for  yon  ;  even  as  the 
green  herb  have  1  given  you  ail  tilings,"  ver.  3.  Fnjui 
whence  it  has  been  generally  coiicluil«d,  that  theantediluviaott 
UKcd  oidy  vegetablea;  which  seems,  indeed,  to  he  tbc  only 
kind  of  food  Ood  allotted  for  man  at  his  ca-ntlon ;  Gen.  i.  2U, 
30.  Nevertheless,  immediately  after  the  tlotxl,  Uu>  iwrmiision 
is  extendeil  to  "  every  moving  thing  that  lireth;"  (hat  it,  to 
all  kind  of  animals  that  are  tit  for  food,  without  any  aucfa  dis- 
tinction between  clean  and  unclean  as  was  afterward  made 
umli-r  the  Jewish  law. 

Some  have,  indeed,  maintained  tJio  contrary  opinion;  nip- 

*  Vitl.  Soltteu.  di  Jitn  Naturw  el  Gont.  lib.  i.  c«p.  %.;  ci  ShManl  ill 
jure  Rncio,  cum  Noiis  Catpw.  p-  3D3,  w  »i!i|, 

(  \tf  ItMnhtii,  my  ii  ^  idiL  apud  Cmiii  FuciaiL  oomwi.  p  133 


0»*l 


PftOSBLVTBS. 


101 


posinc^,  thut  the  iijic  of  nnimal  food  was  incltidetl  m  the  gu- 
uenl  ^mnt  of  power  and  dominion  which  God  guve  to 
Adam  over  the  brntc  creation ;  Gen.  i.  26 — '2S. 

The  chief  iir^umoiiLs  to  prove  that  animal  food  vas  not 
used  before  the  deJugc  are,* 

1st.  That  God's  ^nuit  of  the  use  of  his  creatarcs  for  food 
to  Ailam.  is  expressly  restrained  to  the  vegetable  creation. 

3<ily.  The  scripture  history  is  wholly  silent  conceriitiig  the 
use  of  animal  food  before  the  flood. 

3dly-  If  animal  food  had  been  then  permitted,  there  could 
have  been  no  reason  for  this  new  grant  which  God  gave  to 
Noah. 

The  chief  nr^ments,  alleged  on  the  Mher  nide,  arc  taken, 

Ut.  From  the  lii&tory  of  Abel's  sarrificp  ;  which  is  said  to 
have  consisted  of  the  "  Arstlings  of  his  flock,  and  tbu  fat 
thercofi"  Gen.  iv.  4.  Now,  it  having  never  been  usual  to 
otter  any  thing  in  sacrifice  to  God,  but  what  was  useful  to 
man,  it  In  conchided  from  thig  account,  that  anirualii  were 
at  Uiat  time  used  for  food.  KevcrthclcM!),  tills  will  nut  fol- 
low, because  Abel's  flock  might  be  kept  for  the  sake  of  the 
milk  and  wool,  whicli  reader  Uicse  creatures  exceedingly  ser- 
viceable. 

It  roust  bo  owned,  lliat  the  particular  mention  of  the  fai, 
in  the  account  of  this  sacrifice,  nii<;hl  incline  one  to  tliink  tt 
wart  a  peace-nflering ;  the  fat  of  which  was  f»>usumcd  upon 
the  nltar,  and  the  HeHh  cat  by  the  person  at  whose  charge  the 
oHering  was  made,  and  by  tlio  priests :  I>cv.  i(i.  per  totuni ; 
chap.  vii.  15.  '^.  But  the  utKx  of  the  word  p.'nhn  chribelua, 
which  wo  translate  "  the  fut  ihcreof,"  should  mtltcr  be  ren- 
dered, "  of  them;"  namely,  of  the  tinitilings  of  his  flock  ;  inti- 
mating, not  cliat  ho  offered  the  fat  uf  the  niiimnl,  hut  the 
fattest  or  best  amongst  them,  llic  word  ihn  chifleih  is  ohcn 
used  for  the  best  of  its  kind,  whatever  be  the  tliuig  spoken 
of.  Thus  7(m\  3^n  chttebh  chitlah  \&  well  rendered  "  the 
liuest  of  the  wheat:"  Fsalui  Ixxxi.  IG;  cxlvii.  14.  Tlio  fat 
of  the  oil  and  the  fat  of  the  wine,  mean  the  beat  of  their 
kind,  as  our  tranalaton  have  rendered  it;  Numb*  xviii.  12. 
The  ■•  fat  of  the  land,"  meMn«  the  best  of  it*  produce ;  Gen. 
zlv.  IH.  Thus  it  seemfi  most  natural  to  unduretand  the  word 
*  On  dii*  AAuk  cMi-mlt  lleidog^sr.  \VMot.  Vunatth.  Mm.  i.  nctcH.  xv- 


102 


JltWlftH    AMTIQCITIBS. 


[K90K   I. 


3^1  cJKitM,  in  th«  prcscut  case ;  importiDg  that  AM  brouglit 
the  bc«t  of  his  flock  for  *a  offering  to  the  Lord  :  Lhu  wc  sup- 
poM  was  a  whok  burat-offering,  or  mcrificc  of  atooeioenc; 
which,  accordinf;  to  the  law  aftenrard  (riven  to  Moscm,  was 
entirely  consunici)  on  the  altar,  except  the  skin,  which  waa 
I  ihe  pfieat'H  i'ee,  for  killing  and  offering  it ;  Lev.  vii.  H. 

There  were  many  utiier  uortii  of  bacritices  afterward  up- 
pointed  by  Uie  low  of  MuseK,  which  bad  a  political,  as  well 
RH  retiirious  u£e,  as  we  sUowed  in  a  former  lecture.  But  the 
doiign  of  the  whole  bumt-otfenog  was  entirely  rehgious.  to 
imprcM  the  conacieDce  with  a  waav  of  the  d(f»er«-ed  puaieli- 
ment  of  »in.  and  to  typify  the  great  atonement  which  Chmt, 
in  due  time,  was  to  oifer.  There  was  the  same  reason,  there-' 
fore,  for  these  sacrifices  before  the  titac  of  Moses,  as  there 
was  afterwards  ;  and  it  ia  probable,  that  they  were  inatitutMl 
preacntJy  after  the  foil,  artd  that  of  the  skinii  of  the  aoiaMla 
•lain  for  sacrifice,  God  made  those  gaimeiita  for  Adam  and 
Eve.  which  ate  S|mkeD  of  in  the  Uiird  chapter  of  Genesis, 
ver.  '2i ;  that  is,  directed  Uteui  to  make  them ;  a*  Jacob  is 
•aid  to  have  made  his  son  Joseph  a  coat  of  many  coluur». 
Gen.  notvii.  3,  or  ordered  it  to  be  made. 

Upon  the  whole,  tbe  history  of  Abel'i^  ttucri6ce  afTonis  oo 
proof  of  men's  eattn;;  animal  food  befon:  the  Hood.  We  pro- 
ceed, therefore, 

t^dlV'  To  another  argutueut  in  favour  of  this  opinion,  built 
upon  tlie  diHtinctioD  of  the  creatures  mto  clean  and  unclean, 
bofore  Nuah  riitvr«<l  into  tlie  ark;  Gen.  ru.i.  >'ow  it  iai 
■llagod,  that  wc  cannot  conceive  of  any  cleanoew  or  uncloau- . 
BMS  in  those  nnitnolft  themselves;  but  merely  as  some  are 
more  6t  for  food  tlian  otJiers.  or  as  God  in  pleased  to  permit 
(be  ase  of  aoinfl,  and  not  of  othera  ;  nnd  thoicfore  it  is  said. 
Ihit  diatinctiun  of  them  befure  tlie  flood  must  imply,  that 
unipinl  ftxid  wn»  ue>«<l  at  that  time. 

To  this  it  luu  been  replied  by  some,  that  the  diatiuction  is| 
nied  by  Moses,  in  his  history  of  those  early  tinies,  prolupti- 
cally-  Cyreiiius  is  called  govamor  of  Syria  by  St.  Luke,  iu 
feinting  what  ho  did  at  tbe  time  erf*  our  Saviours  birtli,  tliongh, 
he  was  not  made  governor  of  Syhu  till  several  yeoni  after. 
So.  we  may  suppoiie  Moses,  in  his  history  of  the  deluge, 
f«Bg«s  the  animals  that  went  into  the  ark,  mlo  clean  and 


CHAP.  lU.] 


PKaSELVTBS. 


103 


udcIdou,  occordiiic:  to  the  distiactioD  aiterword  made  bciwixt 
them  by  the  law.  and  well  known  when  he  wrote.  ThU 
answer,  perhaps,  hath  too  mach  the  air  of  a  subterlugc  to  be 
ptnfwdy  satiafactory* 

Suppose  then  we  make  thu  reply,  that  the  terms  "  clean 
and  unclean"  do  not  here  respect  the  distiuctioa  afterward 
made  by  the  Jewieih  law;  but  a  natural  dilfenuice,  which  may 
be  otMorved  in  most  of  the  creatures  that  God  allowed  or 
forbid  to  be  eat  by  the  Jew6.  The  clean  have  oo  upper  cut> 
lin{^  teeth,  their  fat  hardens  into  suet,  they  rise  up  with  their 
bind  feet  first;  in  all  which  respects  they  are  the  reverse  of 
Iht  unclean,  isuch  n  distinction,  therefore,  men  would  na- 
turally make,  not  oidy  wbeu  animul  food  came  to  be  used, 
but  probably  before. 

However,  auppose  it  should  respect  the  use  of  theoi  for 
food.  It  will  not  follow,  hecuuse  Ood  commanded  abm-c  three 
limes  as'many  more  of  the  clean  creatures,  than  of  the  un- 
clean, to  be  preserved  in  the  ark,  that  men  used  them  for 
forxl  before  the  Hood.  It  seems  mur<!  probable,  that  this 
distinction  was  now  first  made,  and  a  greater  number  of  those 
whiofa  were  most  fit  for  food  preserved,  merely  because  God 
IP  tended  to  permit  tlie  u&e  of  litem  in  a  very  short  time. 

There  is  another  question  oo  this  head,  which  should  be  a 
litlJc  considered  before  we  dismiss  the  subject:  l-'or  what 
reason  were  the  antediluvians  not  allowed  to  malce  une  of  ani- 
innl  food,  as  well  as  Noah  and  his  posterity  after  the  flood  1  o 

The  more  commonW  received  opinion  is,  that  it  was  to  pra- 
senre  their  lives,  that  tiie  world  mifdit  be  speedily  replenished 
with  inhahitanta;  because  tliu  free  use  of  flash  would  impair 
their  coostjUitioo,  and  shorten  their  days.  Their  loni^vity  is 
accordingly  imputed  to  their  sobriety,  and  the  simplicity  of 
thoir  diet,  and  in  particular  to  their  living  only  on  vegetables. 
But  this  would  make  Ood's  grant  of  animal  food  to  Noah  a 
can*  intmd  of  a  bkaaing.  Besides,  it  is  not  certain,  that 
the  moderate  use  of  it  is  at  all  prejudicial  to  liealt))-  If  it 
were,  why  hath  God  formed  us  with  teeth  so  peculiarly 
adapted  t«  the  maabcation  of  tt,  and  with  a  stomach  auiiod  to 
dif^l  it!  Bererovicitis,  a  Isanied  physician.*  is  so  far  from 
beivig  ooavioBid,  that  oatiiig  fleah  is  uaa^utary,  and  tends  to 

*  VM  *jiu  Th«nunim  Sflniiariii.  lih.  Si-  ei  spud  Heid«gger.  Hutet.  Ps* 
iruRh.  Imn  I.  esA.  j^r.  Af  «onm  leog.  iseL  ul 


104 


JE«l»a     ANTIQOlTIRa. 


[DOOK  1. 


•hMlen  men's  livei,  that,  ftokong  several  cfluteaorih*  longevity 
j  of  tint  aotediluviauii,  one,  which  he  auigiu,  ia  their  eatin);  r«w 
,0cfth;  the  best  and  moKt  nouriahing  parts  of  which  he  Hiip- 
pn«efi  Iti  he  carrietl  ulf  in  drcsHing  by  the  nciioti  of*  ihe  tire. 
Hut  though  there  ik  threat  rcaMin  to  conclude  the  autetlilu- 
[▼mni  ont  no  tlc8h,  1  can  see  no  grxid  reason  to  impntc  their 
[longevity  to  abatainiof^  from  it.  or  tu  bel)e¥«,  th»t  it  wa«  for 
I  the  take  of  their  health  God  did  not  allow  thvni  to  use  it. 

I  dIiuU  Utkc  tlic  liberly  tnysvir  to  olfer  a  conjecture.     Su|i- 
,  posing  the  liveH  of  animal*  were  no  longer  ticlbre  tlie  flood. 
and  consequontly  their  increase  no  greater  than  at  preiHtni* 
'  while  the  lives  of  men  were  ten  times  as  long,  aitd  tlii'ir  in- 
Icraaae  eoDaociucully  ten  times  greater;    there  wan  Uien  aii 
evident  reason  why  animal  food  was  not  permitic<].  from  Uis 
insufSeiiriit  number  of  animals ;  insomuch  thnt  the  tiHe  of  them 
vould,  probmbly,  in  u   few  ycara   have  dettruye<l   llie  whole 
•peciea.     For  now  men's  Urea  are  tshortened,  and  their  in- 
crease ten  timcA  leu,  there  i*  only  such  a  proportion  betwixt 
llic  human  and  brutal  species,  as  ordinarily  prevents  the  want 
of  animal  food,  without  overstoctung  us.     Divme  wisdom, 
thcrefure,  did  not  make  this  f^rant  till  it  thought  lit  to  eontxart 
the  hfe  of  nnin;  which  was  immiidnitely  ufter  ilic  deluge. 

CJodwin,  who  rolics  on  the  authority  of  the  tulratidicul  rubhit-« 
.  for  his  accomit  of  the  pixnelytea  of  the  g<ile.  produces  out  of 
the  Scripture  hiatory  four  instances  of  such  proselytes:  Naa- 
nian  the  iSyrian,  '2  Kings  v.;  Cornelius  the  Hoiuan  centurion, 
Actsx.;  the  Kthio|iiao  eunuch.  Actsviii.27;  and  ihoae  devout., 
tnen,  avSptc  (uXoiinc.  *' out  of  every  nation  under  heaven," 
who  arc  said  to  h*-  du'eli>ii<;  at  JiTusidem,  Acts  ii.  o.  Bui 
Dune  of  these  are  Kulticient  tu  bupport  thr  nibbiuical  account 
6f  such  proaelytcs. 

Ut.  As  for  Natunan.  who  wa»  bv  birtti  n  .Syrian,  and  gene- 
nil  of  king  Bcnhiidad's  amty,  he  appeant  to  haw  Ix-ru  n  Ocu- 
I  tile  idolater.  But  being  miraculously  cured  of  )m  leprosy  by 
>lhe  power  of  the  Oo«l  of  Ixrael.anil  ilu^  direction  of  hiM  prophet 
^i*ha,he  renounced  bin  i4loliilr>',  iieL.iiou'le'lgcil  llii»(i<>'l  lo  Iw 
Ihe  only  true  (iod,  2  Kings  v.  15, — "  Behold,  now  1  know,  that 
titare  is  no  (iod  in  all  thoenrlh,  but  in  Israel," — and  promisLvl. 
for  the  time  Ut  come,  tluit  hu  wxiuld  worship  none  oti)«T  but 
Jfliovuli;  vet.  17.  lie  also  ret|ueKl4:d  the  prophet,  thai  be 
niighl  have  two  muKV  toad  v(  viiith  to  lurry  humr  with  him 


PROftHLVTBS. 


tOfi 


fnim  tlip  land  of  Innu^l,  most  pr<.I>aWy  intcmlini;  (o  boiUI  an 
altar  vith  it  in  his  own  country ;  aa  ^c^Mns  imtectl  to  he  im- 
plied in  the  renson  with  which  he  enforcoa  bis  request: — "  Shall 
there  not,  I  pray  thee,  be  piven  to  iliy  w^rrnnt  two  muli-s* 
^burricn  of  e:irth  :  for  lliy  scrvnnt  will  henceforth  offor  neither 
biinitr-olFcring  nor  encriticf;  to  other  gods,  but  unto  JehoTah." 
ul/i  supra.  This  nx]uei>t  snenis  to  have  been  partiv  founded 
on  a  HuperatitiouK  opinion  hu  hud  conceived  of  some  peculiar 
faotioess  und  virtue  in  the  earth  of  the  coiinixy;  so  that  he 
Aupposed  an  alt»r  built  of  it  woutd  be  more  pleasing',  and  ren- 
der hiK  Kacrifice  more  acceptable. to  God,  than  if  it  were  made 
of  any  otlicr  materials.  Periiaps  he  had  formed  this  notion 
upon  lindinf;  such  a  miraculous  virtue  in  the  water  of  Jordan, 
that  barely  washing  in  it  had  utlected  bin  cnro ;  and  he  con- 
cladi-d,  therefore,  the  earth  must  have  Ukewiso  some  extra- 
ordinary virtue.  Yet  he  did  not  conceive  this  wan  owing  to 
any  thin};  peculiar  in  the  nature  of  that  water  and  that  earth ; 
but  that  God  had  miracolously  infused  into  them  this  virtue; 
and  he  thought  it,  therefore,  beut  tu  wonthip  bim  at  on  altar 
of  that  earth  which  he  had  peculiarly  sanctified. 

Or.  it  may  be.  by  thisBymbol  of  an  altar  built  of  the  earth 
of  the  land  of  Israel,  he  meant  to  aif^ify  bis  conununioa  uith 
that  people  In  the  worship  of  the  inie  Ood. 

Mo  further  dci^iired  tbiit  earth  might  he  ci%'en  him  by  llio 
prophet,  probably  HuppiMiing  hi»  consuDt  and  liiK  hlexsing  upon 
it  wduld  render  it  more  efficacious  for  the  acceplabtencss  of  hb 
sacrihce,  than  if  he  bad  taken  it  without  hi»  perraiiuion. 

He  further  say»,"  In  this  the  Lord  [Kirdon  thyfterviint,  that 
when  my  master  goe»  into  the  house  of  Rimmon.  to  worship 
there,  and  Jie  Icancth  upon  ray  hand,  and  1  how  mynelf  in  the 
house  of  Tlimmon ;  when  I  bow  down  in  the  house  of  Rim- 
moo,  the  Lord  pardon  thy  Mervanc  in  .thin  thing,"  vcr.  18: 
which  Home  undemtand  to  be  a  reserve,  denoting  he  would 
renounce  idolatry  no  farther  than  was  consiatcnt  witli  his 
worldly  inlcreat,  with  his  prince's  favour,  and  his  placn  ut 
court.  13ut  if  »o,  the  prophet  wouUl  hotdiy  have  dismiaaed 
luD)  witli  a  blcMiiifir,  sayinif, "Go  in  peace;"  ver.  19. 

<)lbern  therefore  -iiippone.  ihat  m  ihest-  words  he  bega  par- 
don ftirwhnt  lie  h;u)  dune  in  time*  past,  not  for  what  he  nhould 
continue  to  do. 


iott 


JKWiail    AM'tgUITIKS. 


[BflOR   I. 


They  obBurTQ,  diat  ^jrtTin&Ti  tuthtachMtki,  though  reDd«rod 
ID  the  future  tense  by  the  'rai^^uin,  and  by  all  the  ancient 
vefwoiu.  IB  reallv  the  preter|>«rfect;  und  tbey,  tbereCore.  un* 
derstand  it,  "when  I  have  bowod  myself,"  or  "  becuuM;  I 
hare  bowed  myself"  in  the  house  of  liimmon.  the  Loid  puidon 
thy  Kcrrant.  With  ihift  bvubv  Di.  Ligbli'oot  agrees,*  uud  it 
i»  defended  by  the  U-^oed  Bocbart  in  a  large  dii»6ertatioii  on 
tiio  COM  of  Kaaman.  Yet  to  mc  it  doeti  not  accm  very 
prubable,  lU^,  if  be  locaut  this  for  a  |»«nitential  acknow- 
ledgment of  hi&  former  idolatry,  he  should  only  mention  what 
be  had  done  as  the  king's  servmnt,  and  uot  his  own  voluntary 
worshi{iping  the  idol. 

The  more  probable  opiaton,  therefore,  is,  that  he  consulted 
Uic  pro|)bet,  whether  it  was  lawful  for  him,  having  renounced 
idolatry  and  publicly  professed  the  worship  of  the  true  Cfod, 
still,  in  virtue  of  hiit  office,  to  attend  hia  master  in  the  temple 
of  Rimmon,  in  order  that  be  utigbt  Itsan  ufwn  him,  either  out 
of  state,  or  perhap«  out  of  bodily  weukncsa;  becaUM  if  he 
attended  him,  ns  be  had  formerly  done,  he  txiulj  nut  avoid 
iKiwing  down,  when  be  did.  To  this  the  prophet  returua  no 
direct  answer;  lest,  if  on  the  one  band  he  had  declared  it 
unlawful,  he  «honld  bnve  too  much  dinconraged  tlits  new  con* 
vert,  before  he  was  wet)  cstabbshed  in  the  true  religion ;  or 
if,  on  the  other,  be  had  declared  it  lawful,  he  should  seem  to 
give  countenance  to  idolaLrv>  He,  therefore,  m»de  no  other 
reply,  but"  (3o  in  peace."  < 

After  this  we  have  no  further  mention  of  Nsaman.  But 
in  the  following  uccounl  of  the  wars  betwixt  Syria  and  Israel, 
Benhftdad  neeras  to  bav«  eoounanded  his  army  in  person: 
from  whence  Mr.  Bedfordf  infers,  that  Naaroan  was  dis- 
missed from  the  commaod.  for  refusing  to  worship  Rimmon. 
But  the  preiniHetf  arc  not  sufiictenl  to  cuppori  the  conclusion; 
for  it  appears  that  Benhadad  bad  commaudcd  his  army  in 
person  twio«  before ;  once  in  ihe  siege  of  Samaria.  1  Kin^ 
XX.  1,  and  oneo  at  Aphek.  ver.  2^).  Yet  froiu  the  total  Milesoe 
conoenung  Kaaman  i(  m  probably  enough  conjectured,  that 
be  either  died,  or  nagned,  or  was  dismissed,  soon  after  bis 
return. 

*  Vi4.  lUr.  Il<4)r.  lu  Uiko  iv.  3T- 

t  See  hit  Senpoin!  rhimtoloitj,  p-  «tT,  ediuLooi.  IT». 


CHAP.  III. 1 


'WfT 


107 


Wdl !  bat  tfauu^h  Naainan  renonooed  idolatry,  and  became 
ft  worahipper  of  Ui«  inie  God ;  yet  he  could  not  be  a  prot^ 

>|yte  of  the  gnte,  acoordiag  to  the  account  the  tidniudists  give 
of  tficHp  prosi^lvtcfl,  because  he  did  uot  dwell  in  the  land  of 

'Jfiraul,  but  returned  into  Syria.     If,  therefore,  he  became  a 
pro«clytc  at  all,  it  muitt  huTc  been  a  proaelyte  of  Uie  ootb- 
it;    though,   perhBiw,  when   he  lived  in  another  country, 

'4facR  was  DO  need,  lu  order  to  tux  being  lui  acceptable  wor- 
shipper of  the  true  God.  for  hi»  submitting  to  the  whole  Jew- 
itih  Uwr.  We  are  rather,  therefore,  to  account  him  a  pious 
Gentile,  than  a  Jewitih  proselyte. 

Tradition  reportit.  thai  Gehazi,  the  prophet'x  servant,  bein^ 
struck  with  the  lepioey,  moved  Naaman  to  erect  a  hoepital 
for  aucb  unhappy  penioDB  at  Damascus.  Thevunot  tells  us, 
thut  Lliere  la  such  a  hospital,  richly  endowed,  just  by  the 
wails  (if  that  city,  which  owns  Naaman  for  its  founder.* 

It  may  not  be  amiss  to  oba«rTe  fram  Dr.  Patrick,  that 
Naaman 's  waa  the  only  miraculous  cure  of  the  leprosy,  re- 
corded in  the  Scripture  history,  till  Christ  the  great  prophet 
came  into  the  world.  And  bow  beneficent  a  miracle  it  was, 
wc  may  conclude  from  the  account  which  Muundrell  g;ireH  of 
that  disease  in  those  parts  of  the  wodd.i-  He  says,  it  HitTer^ 
much  from  that  which  is  found  amongst  ua;  it  defiles  the 
ulutlc  surface  uf  Lbe  body  witli  a  foul  scurf. deforms  the  jointa, 
uurticularlv  at  the  wrists  and  unclcK,  which  swell  with  a  gouty 
Hcrofutous  substance,  very  loathMme  to  look  on.  The  legs  of 
those  that  are  atTccted  with  this  distemper,  look  like  oa  old 
battered  horse's;  in  short,  it  may  pass  fur  the  utmost  comip> 
tioit  of  the  human  body  on  thin  side  the  gmre. 

The  next  Scripture  instance  of  |>roseIytes  of  die  gate,  men- 
tioned by  Godwin,  is  Cornelius,  the  Homau  centurion ;  whon 
character  is.  that  he  waa  "  a  devout  man,  and  one  that  feared 
God  with  all  Ids  bouae,  who  gave  alma  to  the  people,  and 
prayed  tuOiKi  always;"  Acts  X.  '2.  Yet  it  is  erident.  he  was 
in  no  sense  aJewish  proselyte,  because,  in  tlie  account  of  the 
Jews  themselves,  be  was  an  unclean  person,  such  a  one  as  it 
vrna  not  lawful  for  them  to  keep  company  with.     Nor  would 

•  See  Ms  Tr»«h  ut  ihr  Leraiit,  part  k.  book  i.  chap,  it 
f  Sot  hb  Meond  Letter  to  Mr.  (Hborn.  at  llw  vnd  of  hu  Juanej  tram 
Akppo  to  JcniMkia,  p.  1 JO,  111,  vda.  7.  Oxiixd.  l7-4». 


108 


JEWISH    AKTlQIilTIBA. 


[book  I. 


Pdrr  liftvo  cowc  into  h'n  houK,  if  ho  hnd  notbc\<n  inslructrd 
eo  to  itu  by  a  opeciiil  rvvvlation ;  wUich  U|i|H.>un(  tVOin  iJic 
manDOT  of  tiis  jnsliryini;  this  vUti  to  Corneliuti,  bo  contmry 
to  tile  rvccived  mtuinis  of  t\w  Jews :  "  Ve  knuw."  Mith  lie, 
"  ihut  it  lA  nil  unlawful  thing  for  a  man  that  i«  a  Jrw  to 
keep  MUupoDy  with,  or  couie  nnto  oue  of  another  aatioo ; 
but  God  haf)  showed  mo  that  I  should  not  call  any  ninii  com- 
mon, or  unclean:  therefore  came  1  unto  you  willioiit  gnin- 
Bii}-ini;,  as  hood  as  1  watt  buuI  for ;"  Acts  x.  '2S,  29.  Thu  Jew- 
ish Clirttttiann  at  Jurusnleni,  hkcwise,  bhuiicd  PcUt  fur  this 
visit:  "  Thou  wcntest,"  say  they,  "  to  men  uncircumcisctl,  and 
didst  cat  with  them,"  chap.  xi.  3;  which  nhows.  that  thi-y 
did  not  look  upon  him  at  all  as  a  prowlytp.  fur  with  such  th«y 
might  lawfully  converse  and  eat.  However,  he  was,  tndcod, 
of  the  character  St.  Peter  mentions,  one  "who  ft>aiwd  OikI, 
and  wrought  nghleousne«8,  and  was  accepted  of  him."  chap, 
X.  32;  notwitlutaiidiDfr,  he  was  no  way  related  to  the  Jews, 
except  in  tlie  worship  of  the  one  true  God. 

We  may  obsen'e  farther,  that  Cornutius  could  not  be  b 
prof)«lyte  of  the  gate,  according  to  tlie  talmudist«'  account, 
becaiue  the  Jewinh  nation  was  at  that  time  umler  the  Ruinan 
yoke;  and  in  tJic.sc  circumstances,  according  to  ihem,  tlR-re 
could  be  no  such  pro«elytc«.  That  he  was  not  a  prom-lyie  of 
tJie  covemint  is  plain,  hucausc  he  and  his  family  and  friemla 
were  the  hrst  fruits  of  the  Uentites.  Ho  was,  therefore,  in  no 
sense  a  Jew,  or  a  prosclvte. 

As  for  the  £thio|iian  eunuch,  whom  Philip  convened  to 
the  faitii  of  Christ,  and  baptized.  Acts  viii.  '2ii,  et  seq.,  he 
also  is  improperly  rvckoned  nmou};  the  proaelytesof  Uie  ^te, 
fur  tile  same  reason  tJiat  Naauion  itt,  becauto  he  did  not  livu 
in  tlie  land  of  Judea ;  and  for  ibe  same  reason  that  ComdiiitJ 
is.  )>ccaufic  the  Jews  were  not  then  their  own  maslent,  but  I 
subject  to  a  funngn  power;  for  at  such  a  time,  Uiu  rabbi 
say,  there  could  bo  no  proselytes  of  the  RBle> 

lie  acorns  to  have  boon  rather  a  proselyte  of  the  covemint 
or  oompletely  a  Jew  :  Dot  only  fruiu  his  reading  the  Scripture* 
but  because  ho  had  taken  so  lont;  u  journey  to  "  worship  at 
Jerusalem,"  ver.  27,  at  the  feuAt  of  Pcntecoat;  one  of  tlie 
ibrod  grand  l'v»tivaU,  when  hU  the  Jewixh  nalea,  who  were 
able,  were,  accordinfi;  to  the  law,  to  attund  the  worship  of 


CnAI>,  HI.] 


rnasBLYTRs. 


109 


God  at  the  natinnat  altnr.  lie  hnd  tnkcn,  I  say,  a  very  long 
journey ;  for  his  country  was  doiibtleiw  the  Ethiopia  in  Arncir, 
where,  about  that  time,  queeti  Caiidacc  reigned  ;  as  we  learn 
from  Sirabo,*  and  from  Dion  Cassius,+  who  inform*  us  that 
Petmnius,  the  pn^fect  of  Egypt,  marched  an  urmy  against 
Candure  into  Ethiopia,  where  he  mragod  the  country  a  con- 
sidemble  time,  lUI  the  deep  saDds  and  exceisiive  heatK  obh^d 
bim  to  return :  wliich  event  was  but  about  ten  or  eleven 
years  before  the  affair  here  related  of  the  eunuch.  And 
Pliny,  speaking  of  that  country,  sstith.  "there  reignn  Can- 
dace,"  "  quod  nomcn  multis  jam  annis  nd  rtginas  transiit/'J 

Probably  thitt  eunuch,  who  was  treasurer  of  Ethiopia,  had 
been  made  ii  prosolyli-  by  those  Jews  who  A}>read  themselves 
from  Alc-xundnd  in  Egypt  into  tliat  country.  But  the  prc- 
■ent  Kthiopiaus,  or  Ahysaines,  who  are  Christians  of  the  Greek 
church,  maintain  that  the  Jewiiih  religion  was  universally  cm- 
Waced  in  iheir  country,  from  the  days  of  Solomon.  It  hath 
bo«n  a  coniitant  tradition  among  them,  that  the  queen  of 
Sheba,  who  went  to  visit  him,  was  their  empress;  tliat  she 
hnd  a  son  by  him,  named  David ;  who.  as  soon  aa  be  wan 
of  a  proper  age  to  undertake  such  a  journey,  waa  sent  by  her 
to  JoruKalem,  to  reccire  hia  father's  blessing,  and  to  be  in- 
structed in  the  law  of  Moses ;  that  Iwing  made  thoroughly 
acquuinted  with  the  Je^visli  religion,  he  was  sent  home,  witli 
several  priests  and  I^erites  to  assist  him  in  introducing  it  into 
Ethiopia ;  and  they  wltc  so  successful  in  their  mission,  that 
in 'a  few  years  it  was  embrace<I  bv  the  whole  Ixtdy  of  the 
people,  and  continued  to  l>e  the  public  profession  till  the  pro- 
mulgation of  the  gospel  in  that  country. 

Tt  is  a  tradition  likcwi«c  among  them,  that  the  eunuch, 
baptized  by  Philip,  was  steward  to  tiieir  empress,  and  that, 
returning  home,  ho  converted  his  mistress  and  tlte  whole  em 
fHro  to  the  Christian  faith. 

Though  WK  cannot  depend  upon  this  latter  story,  yet  it  must 
be  owned  to  have  a  far  greater  air  of  probability  than  the 
fable  of  the  queen  of  Sheba  and  her  ion,  and,  indeed,  than 

•  Stralw,  XTii,  p.  ew,  edH.  CaiMub.  l»am,  IfiiO. 
t  Dior.  lib.  liv.  wet.  r.  lom.  i,  p.  T34,  edit.  Itriman. 
1  nin.  tll«tor,  Nnmml.  hli.  r\.  ccp.  mcin.  in  tin,  ml.  i.  p.  740,  «dil.  Ilni- 
dain.  Puii.  1085 


110 


iBVisn  AirriqtrTTiBs. 


nooR  t. 


most  of  the  tinditiunal  tttoriai  of  the  finit  conv^nions  of  coun<'j 
trie».* 

Tbe  last  instance  which  Gmlwin  pradureii  of  proselytes  of 
ihe  gule,  in.  "  The  devoot  niea,  out  of  every  nation  under 
heaven,  who  dwelt  at  JenitKilem,"  and  are  mentioned  iu  the 
Acts,  chap.  it.  Ij.  But  these  devout  men  an*  exprewly  said  to 
be  Jew*;  that  iit,  Jews  by  reli^n,  not  by  nation ;  for  they 
longed  to  several  nations.  And  though  they  are  afterwi 
digtinguuhed  into  JewK  and  proselytes,  ver.  10,  thatdoubtleBvJ 
meeos  auch  aa  wprc  bom  of  Jewish  parentit,  thoiig;h  in 
foniga  country,  and  who  had  been  brought  up  in  their  re- 
ligion ;  or  aucih  aA  vrere  bom  of  Oentilo  parents,  and  had  be-j 
oone  proeelyto8  to  it.  Besides,  there  is  the  same 
agunct  Rcknowledging  them  to  be  ptoBelytes  of  the  gate, 
there  is  agninat  acknowledging  Comelias  and  the  eunuch 
be  such  ;  namely,  that  the  Jews  were  at  that  time  subject 
the  Roman  power. 

Upon  the  whole,  there  does  not  appear  to  be  Mufficieni  evi-l 
dence  in  the  Scripture  history  of  the  existence  of  such  pro-*! 
•elytcs  of  iJic  gate  as  Uie  rabbicA  mention  ;  nor  indeed  of  an] 
who  with  propriety  can  lie  styled  proselytea,  except  aueh 
fully  embraced  the  Jewish  religion -t 

*  Gcddct'a  Churcb  Uislof;  ot  Eibiopia,  p.  8. 

f  CODnningihe  jMWelfleaof the  ga\e,  v)d.  Mumoa.  dc  Regibiu.cMp.  viii^ 
ttVL  X.  xi.,  M  cap.  i\.  r.,  nim  nntn  Lcydecker,  a\Mi  Creaa  Tamieat.  na-^ 
■am,  lel  tjry^tiV.  dr  IlcfMihl  Hrbrvur.  lib.  vt.  cap.  vli. 

Concemin^;  the  proaelyifs  of  rit(tiieoume«,  «id.  Mutnon.  6«  Vetito  < 
cnUui,  upud  J^d«cker,  dt  IkpuUtcA  tlclnwor.  liU  »i.  c»f.  *i.  p.  304,  o^^ 
■eq.  Annd.  1704,  et  Selclcn.  (ht  Jura  Nal.  «  Gent,  np-  u.  wpn  ciUM.  K 
np.  iii, 


CHAPTER  iV 


OP    THEIR    KINGS. 


TuR  alteration  made  in  the  fortnof  lh«  Hebrew  coiiKtitutioit« 
which  origiually  wa»  a  proper  Theocracv,  by  setting  up  the 
r^^  gorerDinent.  hath  been  iilreaily  connidercfl.  Ak  it  wu. 
plainly  aii  act  of  ivbvliiuti  agnmbl  Uod  to  make  any  changa 
in  hitt  OTiginal  eettlement,  the  Jews  are  therefore  cliargeU  witli 
"  KJvcLtUdi;  him.  that  hv  shuulti  nut  reign  over  thmn,  when 
they  desired  tubuveaking  to  judj^e  tbeubke  kll  the  uuUoiib;" 
1  Sam.  viii.  6,  6,  7.  Nevertheless,  as  he  permitted  divorces, 
"  because  of  the  hardness  of  their  hearta,"  Matt.  xix.  H.  iu  liko 
manner,  foreHei>ii)g  the  perversa;  disposition  they  would  hare, 
after  llieir  settlement  in  Canaan^  to  such  an  alteration,  he  wb» 
pleatNNl  to  give  thetu  Mime  ruleB  beforehand,  concerning  their 
choice  of  a  king,  and  tiic  oiiinner  of  hid  adn)uu»traljun ;  Dcul. 
xvii.  14.  to  the  end.  Somu  of  the  rabbic-s.  iu  order  to  excul- 
pate llieir  nation  fn^ni  the  char^  o(  rebellion  ou  Ihi^  occaitton. 
Would  have  this  pcrmiHsion  and  regulation  aiuouni  to  on  in- 
jun<:liou  to  choo«e  a  king.  MBiiuonidet<  ielU  iik,*  out  of  the 
Hiibylouish  Qeauini,1-  that  Musea  gave  the  Uraehteti  threu 
expretia  ccuiunaiidutents.  to  elect  a  kin|r,  to  destroy  Amaiek, 
lud  to  baiJd  a  temple,  after  tJiey  were  po6««twed  of  the  land 
(tfOanaao.  Ueob^ervctt,  tliat  they  accordingly  cho»v  Saul 
for  their  king,  before  tliey  declared  war  against  tlm  Amalak- 
,Ke«.  But  if  tliitf  had  been  deaigited  and  undeniU>od  as  a 
etnamaud,  iliey  would  no  doubt  have  choKon  a  king  prutently 
aflcr  their  settlement  in  Canaan,  and  not  have  delayed  it  for 
upwards  of  three  hundred  yeain-t     We  cannot  suppowi,  Uui 

*  Da  Rtgibtn.  np.  i-  k>>  irnr 

t  Saalwdriii,  eap.  txiii.  in  evcvqjUi  Cocmi,  ci^  xu  wet,  vi. 

I  Si  petkio  r«^  atMohit^,  inquit  Abarbaael.  but  Iqpumft,  «  p— iyaim 
ih^,  et  turn  pwcaUMi  IbU,  am  m  moda  peteodi,  vil  ia  &a%  hb^km*,  hui 
i  lateniiorH!  ejiu :  qoan  Joatma  el  imtm  judiccs  UrMliat  tpiuai  wcuti,  oiu»- 


tI3 


JKWUtI    ANTIQVITies. 


BOOR  f. 


Samuel  would  h»vo  put  t\w\n  u|)ori  cIux^HUtg  a  king  in  oImv 
dieuce  to  tlio  law  of  God,  long  before  they  desired  onv;  aitJ 
not  have  blamed  ihom,  m  he  did.  when  they  cxprcxMcd  that 
^pairc;  1  Sam.  x.  U).  Many  of  the  mbbies  are.  ihererore.  of 
B  contrary  Dpinion  ;*  and  so  i>t  Jo8C[ilmB,  who  imputes  tbiti 
desire  of  a  kiugly  govemraentt  Ui  the  iiitolerablu  cormplion 
which  had  crept  iiiU)  all  the  courts  of  justice  throui;li  (hi.-  buM" 
ncu  and  avuiice  of  ^^amue^8  two  soiis.^  Aod  be  ititroituceA 
his  accoont  of  the  regulutiona  in  Deuteronomy  concernini^ 
their  kings,  with  obscrring.  that  they  ought  not  to  have  cf- 
fectefi  any  other  govcnimcnt,  but  to  have  loved  the  present. 
httving  the  law  fur  their  master,  and  living  accordmg  to  it,  for 
it  waii  flutlicicnl  that  Ood  was  their  rulcr.§  That  their  de- 
sire of  n  king  was  displeasing^  to  Ood,  Kcoms  also  10  be  inti- 
mated iu  tlie  prophecy  of  ilusiea,  "  1  gave  tlice  a  kins  in  mine 
anger,  and  look  him  away  in  niy  wrath;"  llo8.  xiii.  1 1 ;  re- 
ferring to  Saul,  the  firrt  king,  on  oecasjon  of  wboftc  election 
God  expressed  his  ilispk-aKure  by  terrible  thunder:  1  Snm.xii. 
17,  IH;  and  to  /edekiali.  the  Uat  king,  whom  ho  sullcred, 
together  with  his  subjects,  to  be  carried  captive  to  Itabylon. 
Maimonidefi,  indeed,  preteiid^^  that  llie  sin,  for  which  the  pco- 
|Je  were  reproved  by  Samuel,  did  notcottsist  m  their  desii-ing 
n  king,  but  in  their  coming  to  bira  in  a  lumnltuous  and  dinrc- 
spectfitl  manner,  and  asking  a  king,  not  iu  oK-dicncc  to  the 
divine  command,  but  because  they  disdttined  hisgovemment.y 
Thit),  however,  is  by  no  means  agreeable  to  the  Scripture  ac- 
count, which  evidently  lays  the  blame  on  ihe  de«inng  a  kini;.5I 
not  on  the  manner  in  which  that  dc«ire  was  expressed :  "  The 


<}uani  cogiianint  de  mgc  in  bnwte  rotutitUL-ndo,  cum  boc  i|ieii  pfwcepliitn 
vMel,  quum  ingreJefeiunr  tsnomF  ()uomo«lo  oouib  trnnvnai  suBl  hoc 
pntceptura,  cum  cascnt  in  tenft  puM  tjiu  (McopUioofitn  rt  dimionriaf 
Nullum  IttCieiuu  iaurpretum  vtdi,  qui  dr  hoc  r%vni,  ci  m)  hoc  aliituid  n- 
(pontkht.  Ahsrhitnel,  IliMcrt.  u.  de  Stitiu  rl  Jura  lC*fio,  ad  eaictim  Bui- 
tinfii  t>i<n^ationuRi,  p.  4TT,  edit.  D;i«il,  1C6J. 
' '  *  Vid.  Alxuhnnel,  ut>i  supra,  p.  431.  ci  Mtj. 

t  AgTcvoUy  Iu  I  Suii.  riii.  9. 

1  Aniici.  lib.  n,  cap.  Hi.  •ki.  tii.  edit.  Harfre. 

f  Lib.  iv.  cap.  *iti.  tea-  if il. 
*  i  Dc  Itcgllim.  rap.  i.  mcI.  ii. 

^  In  ngudutiom  S«aniel».  inqutt  Aharbaorl,  •raipM  aunhniuir 
cMum  petWonl  Iffit  ab«>)wi^t  Xr.     I'bi  H|tni.  p  4^7 


CHAr.  tv. 


LAWS    AMOVT    RtNOS. 


na 


tbiog  di»pl>ase<l  Sniuuel,  when  tlicy  baid.  Give  u»  a  kit^  to 
jutl(;e  ii».  And  Samuel  piaved  uato  the  Lord.  And  the 
i.onl  said  uuto  s>aiouel,  Ufurkeo  unto  tlie  roice  of  tlie  people. 
it)  all  tliul  tti«v  CKiy  uiilolbee  ;  fortliev  have  not  reject^  lliee, 
but  tliey  have  rejected  me,  that  i  nhould  not  roign  over  them ;" 
1  Sam.  TJii.  6,  7.  The  law,  therefore,  in  the  seventeenth 
chapter  of  Deuteronomy,  tnust  l)e  looked  upon,  not  as  a  com- 
nand,  nor  hardly  aa  a  peruti&siou,  to  choose  a  king;  *  for  if 
ihey  had  supposed  it  to  amount  even  to  a  permiBsion,  uo 
doubt  they  would  have  alleged  it  to  Saniuel ;  nor  is  it  easy  to 
•ee  how  "  their  wickedncu  woiUd  then  have  been  so  great  in 
making  a  king,"  aa  it  is  represented  to  be.  It  miut  tw  eon- 
aideted,  therefore,  rather  sth  a  restraining  law,  that  in  etum 
they  would  have  a  king,  it  shouki  be  under  Huch  limltatiana 
aa  Ood  then  pruscribed.  which  are  Lhe  eigiit  following: — 

1  at.  That  the  choice  of  the  pL-raon  to  be  their  king  God 
would  reserve  to  bimsdf.  They  must  Dot  say,  "  1  wiU  itet  a 
king  over  lue,  like  as  all  the  nations  that  are  abuut  me; 
but  thou  ahalt  in  any  wine  act  him  king  over  thee,  whom  the 
Lord  thy  God  shall  chooAc;"  Deut.xvii.  14, 16.  Accordingly 
be  appointed  Saul,  by  lot,  tt)  Ih;  ihrir  (irst  king,  1  Sam.  x.  21 ; 
Uid  David,  by  naiu(«,  to  be  their  second  king;  I  Sam.  xvi.  12, 
He  hkewise  chose  Solomon  to  be  David'a  succeseor,  1  Chran. 
xxviii.  6;  and.  al\er  hiui.  he  made  the  kingly  governiuent 
hereditary  m  David'^  family;  I  Kings  ii.  4.  Nevt^rtht-leaa. 
tills  divine  choice  and  appointment  only  restnxined  the  people 
frum  making  any  other  person  king  than  him  whom  God  had 
oonunHiMJ ;  but  it  did  nut  actually  invest  him  with  the  regal 
authority;  LliuT.wasdonebyaaactarthe[H!ople.t  Thus. after 
jUod  hod  appointed  David  to  be  king,  in  token  of  which  h« 
fhui  been  anointed  by  Samuel,  I  Sam.  xvi.  1^;  yet  the  men 
ofJudah  anointed  him  king  over  the  houae  of  Judali, whereby 
tliey  declared  tJieir  concurrence,  and  acceptance  of  him  for 
their  king;  2  Sam.  u.4.    And  upon  the  death  of  Solomon, 


■    AbuUavt  oMkw  w««ni  )tMli«tous  atacmiioni,  lo  *huw  it  was  w 
cmnaund,  in  hi*  DitMrtMwo  above  quowd.  p.  4^6,  et  Mq. 

t  Per  "  pcosre  rvgvm,**  inquit  AbnrbaDcl,  iiildliifitur  l-jui  caaniniu<* 
[fV  populum;  «d  «l*ctio  diviDa  tuiB  Aiii  par  pnpfaMaa,  Badiante 
MOdionc  Ataibuiel, Du*eii.  ui,  p.  4SI.  id  ntccm  Bujooif.  DMen.  FU- 
Jabg.  Thwloc  edU.  Bw\.  IM3. 

I 


tu 


[book  I. 


thauj;h  dip  crown  was  ihvn  liirreflitnry.  ''nil  iKraet  enmc  tu 
Shechem  to  make  hU  son  Reliolioatn  king;"  1  Kiiig»  xii.  I. 

'2d\y.  The  king  must  bo  a  oaUvo  IsraoliU*.  not  ■  Ueallicn, 
nor  a  Prcwulyte.  "  One  from  aiuon|^  thy  brethren  ulialt  thou 
wl  over  th*fe  ;  thou  niayvst  not  »el  a  nUanger  over  thee,  who 
u  not  thy  brother;"  Deut.  xvii.  14.  16.  It  may  naturally  be 
inquired,  what  occasion  was  there  for  thiu  hmitntion,  when 
God  hud  reserved  the  choice  uf  the  person  to  hioueir.  I 
answer,  more  eflectually  to  unit£  the  people  against  any  foreign 
invader,  uiid  any  one  who  might  attempt  to  seir.e  the  crown. 
The  Mi»hna  retaten,*  that  when  king  Agrippu.  an  Idumeun 
proaelyte.  met  with  this  text,  as  he  wa«  rending  in  piibhc.  he 
burst  into  ti-ani,  because  he  vinh  not  of  the  itced  of  Israel. 
The  people,  however,  encouraged  him,  crying  uat,  "  Feur  nut, 
Agrippn.  thoti  nrt  our  brother;"  probubly  be<:aiiaf  the  rhildn-n 
of  Eimu,  from  whom  the  Idumeansore  deiicended,  ure  culled  iii 
Deuteronomy  the  brethren  of  the  Jews ;  I>«uC.  it.  4. 

3dly.  The  king  was  not  to  multiply  horses;  and  i%  par- 
ticularly forbid,  UtereforL',  sending  to  Egypt  for  them,  Duut. 
xirii.  16,  where  was  the  chief  breed  of  those  animoU  in  (hat 
part  of  the  world.  The  Egyptian  cavalry,  which  invaded 
Judea  in  the  reign  of  Kehoboam,  constated  of  twelve  hundred 
chariots,  and  sixty  thousand  liursemen ;  2Chran.  xii.  2,  3. 
The  reason  uf  the  king's  being  prohibited  to  multiply  horws 
hath  been  commonly  Uiought  to  be,  tu  restrain  htm  from  aflect- 
ing  unnece&aary  pomp,  pxpeninvc  to  himself,  and  burdensome 
to  his  people.  Ifso.  Solomon  wasegrcgiously  guilty  of  trans- 
gressing this  law,  who  had  hordes  brought  out  of  Egypt, 
1  King8x.28;  Bnd,arconlin[:  to  the  account  in  the  l-'ir^t  Book 
of  Kings,  li ad  forty  thousand  stjilU  of  horses  for  hitt  ehanotH. 
and  twelve  thousand  honwinen,  1  Kings  iv.  26 ;  or,  according 
to  the  lower  account  in  Chronicles,  four  thousand  stalls  for 
horses  stHl  chariots,  and  twelve  thousand  horitcnmn,  ^Cliiun. 
ix.  2£.  Perhaptt  these  two  accounts  are  best  recoiKiltd,  by 
allowing  ten  hones  to  each  stall,  meniionc<l  in  Cbronicleii. 
Or.  the  word  Bigiiifying  oitJier  stable  or  stall,  in  Chronicles  it 
may  mean  liie  fonnttr,  in  Kings,  the  latter.f 

*  Uiib.  ill  Sou,  Mra  ds  uKoit  silultmi  wspKM.  cap.  vii.  Mel.  vtii-  «lii 
Sarsahosii,  wm,  ui.  p.  MH. 
t  Siockii  CIsTU  inisrb. 


rttAP.  iv.] 


LAWS    ABOVT    KtNOS. 


Ti5 


Or.  Warburtoii,  in  his  Divine  L^Blion  of  Moses,  liuppoMa 
il  wu  the  true  nnd  sole  dcHign  of  this  law  to  forbid  the  Jcwa 
ihe  uae  of  cavalry  in  their  armieB,  which,  he  saya,  God  did  on 
purpose  to  make  it  manifest  that  he  protected  llint  natron  hy 
a  specia]  providence.*  If  kg,  Solomon  does  not  seem  to  havi3 
TioUted  this  law  so  ^roMly  ae  hath  been  commonly  ttnagined ; 
for  though  he  kept  such  a  inuhitudu  of  chariots  for  slat«r  and 
had  twelve  thousand  horMmen  for  his  life-guard,  yet  itdoea 
oot  appear  that  be  had  any  cavalry  designed  for  war- 

4thly.  The  king  in  forbidden  "  muUipIying;  wive^i  to  him- 
self, that  bin  heart  turn  not  away."  Deut.  ivii.  I"  ;  the  most 
natural  exposition  of  which  law  is,  Uiat  itproliibits  polygamy, 
or  haviutr  more  wives  than  one.  For  it  is  not  here  said. 
"  He  shall  nut  greatly  multiply,"  as  it  is  in  the  next  clanse 
concerning  silver  and  gold,  but  simply.  "  he  shall  not  mul- 
tiply." The  rabbies,  indeed,  enlarge  the  number  of  wives  al- 
lowed the  kinf^  to  eighteen,  and  understand  the  law  as  only 
forbidding  his  having  more.t  which  tht-y  atU'^mpt  to  ground 
on  David's  having  six  wires,  a  list,  of  whom  we  have  in  the 
Second  Book  of  Samuel,  chap,  iii,  'Z — 6,  compared  with  what 
llic  prophet  afterward  telU  him,  that  if  he  had  not  ultendtMi 
God.  he  "  would  moreover  have  given  him  such  and  such 
things."  chap.  xii.  8,  which  they  interpret  of  twice  as  many 
wivns  more,  in  all  eighteen.^  And,  in  their  opinion,  no  king 
should  have  a  grenter  number  than  God  would  have  allowed 
David.  Solomon,  without  doubt,  heinously  transgressed  this 
bw,  who  bad  seven  hundred  wives  and  three  hundred  con- 
cubines; t  Kings  xi,  3.  And  tlic-  s:id  vHect  was,  wliat  this 
law  was  intended  to  prevent,  that  they  "  turned  away  his 
heart  from  God." 

Stilly.  The  king  is  also  forbid  "'^eatly  to  multiply  to  him- 
■elf  silver  and  gold;"  Deut.  xvii.  17.  This  Solomon  did  in  a 
n>markal)le  manner  ;  fur  it  is  said,  that  "  the  weight  of  gold 


*  S«rmt>  (w,  tnquil  AlMrbsncl.  ngeni  nhi  non  detHTr  miillipiicarT  equos 
»«  usm  i«l  HiB  ««l  Bliuntn;  fteque  oonftdcre  luir  mulliliulini  n  potmiiK, 
non  M|iiu  el  «a)uitibit*  twiPCnMi*,  «vd  untnm  suain  Adncum  debera  e0« 
Denm.     Ubi  mpra,  p.  440. 

-  i  Mbh.  Ssnhtdnit,  cap-  >l  (SCL  (v-  ion.  iv.  p.  H7,  edit  Snnnhus,  d 
0«tnir.  in  exccrput  Coceeu,  csp.  ii.  MCt.  nil. 

1   R.  *Hr.  lie  BinvHOTS  in  Mitb.  ctpil»  nipn  chato,  p.  lie. 

i2 


IIS 


JRWISH    ANTIQVtTIB*. 


[book  I. 


thttteame  to  him  in  one  y«ar  was  «ix  hundred,  threescore,  aod 
six  talents,  liesidcs  what  li«  received  froin  the  merchaiitmeiiii 
and  in  perticuUr  from  the  traffic  of  the  spice  merchanu,  at 
from  the  king»  of  Arabia,  and  from   the  govemora  of 
oountry  ;  and  that,  besidn  a  vast  quHtiUty  of  targata 
shields,  all  of  beaten  gold,  and  a  throne  overlaid  with  gold^ 
ail  his  drinking  vesseU,  and  ail  the  vetfsi'ls  of  the  Ituuae  of  tl 
foreflt  of  lA'baiiun,  were  of  tiun  (uecioiLs  mctul ;  kdver  beiiig  u 
.IcruBaleoi.  in  a  manner,  na  plenty  as  atones,  and  tittle  esteeni« 
in  hiadaya;"  I  Kings  x.  14 — 27.     Notnithittandini;  no  par-^ 
tictdftr  renaon  is  given  for  this  prohibition  of  nmltiptyingsilvc 
and  gold,  we  may  eaaily  conceive  the  design  of  it  was,  partly 
to  prevent  Uie  bing'aoppressing  the  people  with  taxes,  in  ordei 
to  enrich  hiniaelf,  as  eeema  to  have  been  done  by  Rehoboani^ 
whoae  treasurer  the  people,  therefore,  atoned,  I  Kings  xii.  II 
nnd  partly  to  restrain  him  from  luxury,  the  common  t-'tfect 
ricbea ;  le«t  the  king's  example  altould  debauch  and  enfeebl 
the  nation,  and  prov<*  its  ruin,  aa  the  wealth,  and  rona«<|uenl 
luxury  of  the  Persians.  prove4l  the  dcatruction  of  their  eropir#. ' 
Hie  rttbbiea,  indeed,  observe,  that  this  law  forbids  only  the 
king'a  multi|>lvin^  ^old  and  silver  to  himself,  or  to  hitt  own' 
pmate  cotient,  but  nut  to  the  pubhc  treasury,  or  for  national' 
exigencica.* 

nthly.  The  king  is  enjoined  to  write  for  hiniaelf  a  copy 
the  law  in  a  book,  out  of  that  which  is  before  the  prints 
Levitea,  Deut.  xvii.  IH;  that  iv,  from  the  authentic  copy  kepi 
in  the  aanctnnry.     Interpreters  differ  about  the  meaning 
Ihe  word  rcitia  mhtuir.  which  we  render  a  copy.     The 
venty  tmiiHlate  it  ro  S^irtpofOfttov.  and  the  Vulgate  dcittfrona-^ 
tnium,  thai  translation  generally  following  the  vention  of  thi 
f^eventy  ;  from  whence  some  have  imagined  that  thu  king  was' 
obliged  to  transcribe  only  the  book  of  Deuteronomy .+    Mon* 
tanua  rcndera  it  dupium,  which  version  agree*   with  Mai-' 
mOQtdee'a  interpretation  of  ttiis  Inw,  that  "the  king  was  toll 
write  the  book  of  the  law  for  himself,  bexide^t  the  book  thaH 
waa  left  him  by  htM  father;  and  if  his  father  bad  \efi  him  none, 
or  if  that  were  lost,  he  was  io  write  him  two  booka  of  the : 

*  MainoB.  do  Hagibu*.  cap.  iii.  lact.  tt.(  Midu.  Stnh«in«,  Mp. 
Mrt.  ■«■;  M  MaioMo.  m  loc.  turn-  k«.  p.  Sl8»  adiL  Samhua. 
t  Vid.  AhwWiwI.  CooiauMU.  in  Uk.  uw  OM«n.  ubi  aupta*  p.  ill 


CIIAr.  IV.] 


LAWS    ABOUT   KINCli. 


tI7 


law  ;*  fhe  out-  he  wa»  to  keep  iti  liU  archives,  ihe  other  wu 
iHrt  to  defMirt  from  him,  iinle«»  wlieii  he  went  to  his  timme,  or 
Ui  the  bath,  M-  to  a  pltce  where  readiojB;  would  he  iticau- 
venieot.  If  he  went  to  war,  it  accompanied  him ;  if  he  sat  in 
jadgment,  h.  was  to  be  by  him."t  But  the  word  does  not  im> 
port  any  mora  than  a  sn^e  exemplar  or  copy4  Joehua  i» 
nojd  to  have  engraved  vn  the  ftlotics.  which  be  erected  on 
Mount  Rbal.  a  copy  of  the  htw,  mtei3  miihne,  a  second,  of 
which  the  autograph  was  the  firat.^  The  deeigti  of  the  pre- 
cept was,  undoubtedly,  to  riret  the  divine  laws  more  firmly 
in  tiie  memory  of  the  king*,  of  which,  and  of  tlieir  obligations 
to  i^mnre  Uwn,  they  became,  throogh  the  neglect  of  thia  pre- 
cept, go  ignorant  in  the  days  of  good  king  Josiah,  that  h« 
was  strangely  surprised  at  what  be  hoard  read  out  of  this 
book  of  tlio  law,||  when  it  was  found  in  the  t£mpl«,  after 
he  had  rtngnod  about  eighteen  years;  2  Chron.  xxxiv.  1B» 
al«eq. 

7thly.  The  king  v.-*xi  bound  to  govern  by  law  :  for  it  ia  en- 
joined him,  that  he  read  in  thin  copy  of  tiie  law  nil  the  days 
of  his  life,  that  he  may  learn  to  fear  the  Lord  his  God,  to 
kpf-p  all  the  words  of  ihift  law  and  tliese  statutes,  to  Ho  ihem  ; 
Oout.  xvii.  1!>.  InKtend  of  niuking  his  own  will  his  law.  as 
the  niHtobite  monarchft  of  the  I^ast  generally  did,  he  was  to 
nil('  iirconiing  to  the  law  which  God  had  given  b)-  Moses, 
When  iSamael,  therefore,  told  the  periple  ihc  manner.  OBS.'O 


*  Urn  WW  likeniv  ifae  opinioo  vf  nuuiy  oiJ)ct  Jewoh  docwn-  Vid. 
CarpsiHi.AnBot.iid  Sdiickanl.  Jus.  Rrg.  p.  113. 

t  Df  lt«gitxi*,  l(b.  iii.  leoLL 

I  iVnd  so  \\w  SliJina  undMrnuids  it,Suibedria,  cap.  ii.  sect.  iv. 

(  Vtd   Ix-idccier.  Not-  ad  Maimon.  de  R*phiu,  lib.  ii.  sect  i. 

i  ll  19  iW  opibion  of  AbafbsMl,  thai  ibi*  book  wni  the  autognph  <rf 
MiMea.  wlucb  Da  doabl  «nu  a  Ammtrj  lliu  wouU  occasion  equal  [dMaim 
and  torprue.  To  coafirm  this  opinion,  Lnndau  otncrvea  Uia(  m^ft  fAoroA, 
haraiK  Uw  Us  mpbatic  pnfiacd  iu  %  Kiug*  xxii.  1 1,  ngnifieUi  iliai  xery 
faocA  «f  Uw  Uw  whivli  mo  rnvia  nCO  1^3  ^'<dh  Motth,  by  iha  hand  oT 
AloMM.  sa  II  u  Mprwaed  m  lb«  |mr^«l  place  in  C'l'r.iciicl»,  -^hith  Dr.  Kei»- 
nicoil  obocrro,  u  a  pluuo  wliich  only  occur*  ilnini,  ajjd  noiurallj  mean* 
one  pameular  MS,,  oamrfy,  Uh-  (m([Jnal.  LeujJ.  IliiMo?  Hri«»o.  mixt 
DIaaM.  sxvt  mcs.  av.  p.  175.  adil  Si  KmnicoU'a  9«mim1  D^trntl  9d  ibc 
Hab.  Tm\,  p.  100.  300.  Sm  alio  l^eland'a  Anavrw  to  Chnatiaai^  a*  <  >ld 
uthaCrratioa.  n>I.  ii-  chap.  iv.  p.  12»— 136,  Dublin  «diL  1733. 


118 


JBWIHH     ANTIQVITIVS. 


iBtHlfC   I. 


ntfuA/'a/.of  the  king  that  should  rei^n  over  thetn.  1  Snm.viii- 1 1. 
dcecribiog  u  most  arbitrary-  and  tymniucal  one,  wbu  woald 
take  their  oons,  and  appoint  them  for  himsetf,  for  his  chnriota, 
&c.,  ttc  must  not  tinderatnnd  him   here,  as  some  do,  \o  Iaji 
down  the  rightful  nuthority  of  the  king<if  iHmeJ,  hut  only  tlw-j 
practice  of  the  arbltmry  monarchs  around  them  (for  tlicy  had 
desired  to  have  a  kini;  like  the  nei<:hbouniit:  nations,  ver.  5},\ 
in  order  to  divert  them  from  no  injmlu'iuus  uiul  ilt-advined^ 
a  projecL*     Accordingly,  DDsro  miahjmt  \s>  better  rendercdj 
manner  iit  our  English  rer&ion,  thaD^/us  in  the  Vulgate  and! 
^Kawfta  in  the  Scptutigint.     In  some  other  places  the  word] 
aignifleft  merely  a  manner  or  cuMom,  without  implying  anyl 
legal  right.     Tlius  Joseph  interprets  the  dream  of  Pharaoh *i 
butler,  that  he  should  again  deliver  the  cup  into  his  suvereign'sl 
head,  aAer  the"  former  manner,"  when  he  wasinoflice;  Qrnli 
xl.  13.     Again.  David  in  said  to  have  destroyed  all  the  inbwj 
bitanta  of  the  ptace^^  on  which  he  made  inroads,  while  he< 
with  Achish  king  of  Gath.  lest  any  of  thcni  iihould  report.  So 
ilid  David,  and  bo  will  be  "  his  manner,"  all  the  time  that  ho 
dwelleth  in  the  country  of  the  Philistines;   1  Sam.  xxvii.  11. 
Nay.  tlieword  ia  nsed  even  for  a  rery  corrupt  and  illegal  cuM 
torn  :  aJKl  "  tlie  prieetfl'  custom  with  the  people  was."  as 
expnwaiou   is  in  relation  to  a  very  unjustiliable  practice 
Eli'asons;   1  Sam.  ii.  13. 

That  the  kini;  was  bound  by  law,  app«ars  from  the  story  of 
Ahah,  who  destn^d  to  purchaM^  Naboth's  vineyard;  yet  be- 
cause the  law  forbad  the  alienation  of  Inndit  from  one  tribe  or 
family  Id  nnnlher,  he  could  not  obtain  it.  till  he  had  got 
Nalwth  condemned  and  executnl  for  btaHphemy  and  treaiton, 
whereupon  his  Cbtate  became  forfeited  to  tlie  crown;  or  the 
king,  however,  tteized  it ;  1  Kings  xxi.  1 — 16.  From  hence 
it  appears,  that  the  Hebrew  monarch  was  only  God '•  viceroy, 
or  lieutenant,  governing  in  all  re«pecta  by  his  laws,  which  he 
fiMld  not  alter,  under  pretext  of  amending  or  improving,  nor 
■broguic  or  repeal  on  account  of  any  pretended  or  appnr- 
hcmled  inconvenience  arising  from  them ;  and  in  mattcm  of 
importance,  when  the  law  was  not  clear  and  certain,  be  waa 

*  Thn  M  lh«'  nptnimt  n(  Ahmihuip},  mhn  r\\talr»  mih  apfttobiuoa  ill* 
fbUowiof  decnion  nf  RabN  JrltuHa  :  "  Itta  (<!*<  jure  rl  judicm  ngs*)  non 
furnnti  dicu,  aui  md  m>»  penmcheitndaA."    Ubi  nipra,  fk  MA. 


niAP.TT.]  INAVOrRATOX    OP    RIVCS. 


\W 


tidi  to  enact  and  determine  by  his  owu  authority,  but  to  coit- 
MiH  thr  oracte,  or  God  himself. 

Sthly.  The  kiftg  ia  charged  to  he  humble,  and  to  gorem 
his  subjects  with  lenity  and  kindness,  not  as  slaves,  but  a« 
brethren,  Deut.  xvii.  20.  Thun  David,  addreasing;  himself  to 
bis  subjects,  styles  them  his  brethren,  as  well  aa  his  people; 
I  Cbron-  xxviii.  '^.  The  tirst  Clinsti;iii  t-mperorK  imitated  thiii 
cjcaiuple  of  the  Hebrew  kiiig« ;  particularly  Constanttuu  the 
Great,  who,  in  hia  epistle  to  the  peo|^e  of  Antiocb,  styles 
them  his  brethren,  whom  he  wa«  bound  to  luve.*  And  he 
concludes  his  letter  to  Kiidobius  with  these  words,  u  GtiK  <n 
BuK^vXaitH,  uSiA^t  tryenrirri,  "  May  God  preserre  you,  beloved 
brother. "f  Other  inslimces  of  the  like  Kort  may  Ix?  found  in 
Euwbitis's  Ecclukiustical  History,^  and  in  hi*  Lite  of  Cou- 
stantine.^ 

Having  considered  the  form  of  the  kingly  goveniment,  we 
proceed  to  the  riteit  of  inauguration,  by  which  the  person 
whom  God  had  appointed  to  that  office  was  actually  invested 
wiUi  the  royal  dignity- 
First,  lie  H'as  anointed.  Godwin,  foUowing  the  talmudi- 
cal  rabbies,||  aMerts,  that  all  kmg»  were  not  anointed,  but 
those  only  in  whom  the  succession  was  broken ;  and  tlien  tliu 
lifSL  of  the  family  was  anointed  for  bis  socceseors.  except  m 
cases  of  disseosion ,  when  thvre  wai*  required  a  renewed  unc* 
tioa  for  the  confirmation  of  his  authority.  They  say,  tliere- 
fore.  Solomon,  as  well  as  his  father  David,  was  anointed, 
1  Kings  i.  3^.  tiecauM*  of  the  dispute  between  Adouijah  and 
him,  concerning  the  succession  to  the  crown ;  and  likewise 
Joasb,  the  son  of  Ahaziah,  2  Kings  xi.  12,  because  the  suc- 
ceaiion  bad  been  interrupted  by  AthalJah's  usurpation.  But 
tliii  opmioo  has  no  Butficient  foundation  in  the  sacred  history ; 
on  the  contrary,  it  seems  more  probable,  tliat  all  kings  were 

*  Emcb.  (le  Vil  Coiutani.  Mb.  iii.  cap.  h. 

t  Ibid.  cap.  Ixi. 

]  Lib,  %,  cap.  V.  ci  vii. 

)  Lib.  It.  cap.  siri.  nt  lib.  in.  txp.  tx 

I  Msimea.  <1^  Regibtu,  cap.  i.  secL  x.  sil.  el  Comment  m  Mi^D.  lit. 
CbtnlhoU),  cap.  i.;  «t  Daitetwr.  in  «nndcm  loc.  ton.  v.  p.  237.  edit.  Sii- 
■■■hiia  Sm  tati(aoiii«>  out  of  lli«  Talmud,  oud  other  authon,  in  Sdden,  df 
imotmm.  m  Punutoai.  lib.  n.  cap.  n.  apud  Open,  voL  ti.  totn.  iii-  p-  t9i, 

in. 


190 


JCWIBM    ANTigCITIK*. 


r»ooii  I. 


aaoinifld ;  becaoM  king,  and  the  ■ooinled.  veem  in  the  Tol-'j 
lowing  paMMges  to  be  Mynooymoiu  terms:  "  He  abiJI  gi** 
■mtmth  onto  his  king,  and  rxall  the  horn  of  his  anoinled/'i 
1  a^m.  ii.  10;  and  ntntin,  "  David  KAir)  utitn  him,"  that  is,  la^ 
Uio  AiBBlolute  who  inloniicd  him  that  he  had  killod  Sanl> 
"  ti  DW  wftit  Uiou  not  afr&id  to  stretch  forth  thy  faaad  to  desirof 
tha  ixml's  aaonitecl  ?"  2Saia.  i.  J4;  «nd,  in  hit  lameniatioa 
on  this  occsAion,  be  hath  tboK  expreasioni,  "  The  tfaicld  of  thfr^ 
nighty  is  viUly  caet  away,  th«  shield  of  Saul,  as  though  he< 
had  not  fie«n  anoinl^d  with  oil;"  ver.  21.     The««  LiHt  wonli 
lose  in  a  manner  all  thetr  emphasis,  aupposiog  that  no  kinf 
ware  anointed  except  the  linil  oi  a  family,  or  only  in  chm  Lha 
nf^bi  of  succeasion  to  the  crown  was  uncertain.      Nay,  it^ 
should  aeain  from  thia  pasaage.  that  thoae  kinga  whooe  dgbt; 
of  Muccoasioa  was  (toabtTuI,  which  had  occasioued  their  being 
aooiotad,  wen  on  tJiia  supposition  luore  sacred  than  othara. 
Farther,  wv  read  that  Jehoohaz,  the  ion  of  J<Miiali,  when  h« 
was  mad**  king  in  his  faiher'a  stead,  was  anointed,  2  Kinga 
xxiii.  'M.  iliou^h  thfre  does  not  appear  to  hare  been  any. 
doubt  or  dispute  abont  the  succeMiujn. 

The  llobrew  doctors  r*;presenC  it  to  be  the  peculiar  pri vilo^ 
of  the  kinga  of  the  faiiidy  of  David  to  be  anointed  with  the 
■ama  holy  oil  which  was  used  in  the  consecration  of  the  high* 
priest;  and  tell  u«,  thai  the  kingn  of  the  ten  tribes  were 
•nointad  with  coininon  oil.*  But  (his  opinion  is  hardly  to  be 
reconciled  to  a  psMage  in  the  l>ook  of  Kxodns.  where  the  nae 
of  the  huiy  oil  iv  appropriated  to  tJie  consecroiiun  <if  Aaron. 
■nd  his  Hons,  and  the  aiKiinting  any  other  person  with  it  ia 
expressly  prohibiivd ;  Hxod.  xxx.  Ill,  32.  They  pretend.  Uiat 
a  diapflDMtiun  fur  the  use  of  the  holy  oil.  to  Buoint  the  kin^, 
waa  aAerward  revaaM  to  sotuc  prophet ;  but  of  (iii»  they  pro> 
duce  no  sort  of  evideooe.  It  appears,  indeed,  that  tlie  oil 
with  which  Solomon  was  anointed  waa  taken  out  oi'  the  tabcr> 
nacle;  I  Kinga  i.  39.  Rut  that  might  as  well  Iw  common  oil, 
t  considerable  qiuintity  of  wbit-h  was  kept  (here  fur  tlic  use  of 
the  hunpa,  and  which  /adoc  tlte  priest  might  have  readier  nt 
hand  on  this  occasion  than  any  other.    However,  the  followit^ 

*  Titmud  riiMthmh.  rsp-  lii. ;  *i4.  Honing,  da  ian  Hrhnmr  li|.  en 
^  IM.  Sm  »Uo  SehicksMl.  dr  Jnin  Rcfto,  cap  r  iboor.  i«-  wet.  mtu. 
p.re,TO.  sda.  CafpNt*.  lilMv,  11)74 


rttAr.  IV.]        iNAuawATioN  or  xifrcs. 

paMWgo  in  the  Picalins  tsailcgM  in  fftvnurof  thf*  opiniotk,  that 
kings  werp  anointed  with  the  holy  oil :  "  I  hflT«  found  David 
my  nertant :  with  my  holy  oil  havr  I  anointed  him  ;"  PiMlm 
Uxxix.  20.  But.  as  the  jicrson  there  spoken  of.  under  the 
name  of  DBvid.*  uuduubtedly  aiemi!«  Christ,  to  whom  uluuo 
a  great  part  of  what  lo  said  in  tliat  context  will  agree ;  tlteie- 
fore  hy  the  holy  oil  mufit  be  undewtood  the  influeni^e  of  the 
Di»-ine  Spirit,  which  was  "  given  to  him  without  mWRaTC;'* 
iokn  Hi.  34.  And  ev«n  if  w«  suppose  here  is  an  allasion  to 
the  anointing' of  Dnvid,  the  Jewiiih  king,  vet  the  oil  nscd  on 
the  occasion  might  possibly  be  styled  ho)y,  not  because  it  was 
of  that  peculiar  composition  prescribed  in  tbe  thirtieth  chap- 
ter of  Exodus,  but  becauae  it  was  typical  of  the  inflaenca  of 
the  Holy  Spirit. 

Wo  read  of  two  diflerent  sorts  of  vemels,  in  which  the  oil 
wherewith  kings  were  anointed  was  contained,  tbe  one  calM 
"ppafk,  which  we  translate  a  phial,  I  Sam.  x.  I  ;  the  other 
called  pp  kertn.  a  horn,  I  Kings  i.  3D.  Concerning  the  dif- 
ference between  these  two  vessels  there  am  rarionA  conjectures. 
Some  make  it  to  lie  In  the  matter  of  which  they  were  formed ; 
apprBbendlng  the  ID  pack  vezn  made  of  tnetal.  eiltier  c;oId  or 
■Uvcr,  and  the  pp  keren  of  horn.  Others  pluce  the  difference 
in  the  shape;  and  tell  us,  that  the  P|?  ktnn  was  like  a  horn, 
and  the  ^D  pnrk  like  a  bottle.  Others  conreive  th**  ditfereiice 
lay  in  ihc  capacity  of  ihevemels;  and  that  Oie  pTi  keren  con- 
tained a  lari^r.  the  10  pack  a  smaller  quantity.  Tlie  rabMes 
make  the  anointing  with  the  oil  out  of  one  or  the  other  of 
theae  ressels,  to  be  ominous  of  a  longer  or  shorter  reign. 
Accordingly  they  tell  us.  that  Saal  and  .leho  were  anointed 
out  oftiif!  '\B  pack.  1  Sum.  x.  1  ;  2  Rings  ix.  3  (!u  the  former 
of  which  text*  pa^k  IB  rendered  in  oar  English  vervtion  a  phial. 
in  the  latter,  a  box),  to  denote  the  shortness  of  their  reigns ; 
hut  David  and  Solomon  out  of  the  yyp  keren,  1  Sam.  xvi.  13, 
and  I  Kings  i.  '.Hi.  to  denote  the  long  sueeesaion  of  David's 
family.'^     Bat  these  are  mere  conjecture*. 

*  II  oughl  oMulanUji  lo  tn  topwitbwwl  bare,  ttut  Pind,  in  lh«  U«l)nw, 
■ifniiti*"  »  (M'non  twloviil,  which  eraincitUjr  agr«C9  \o  Ui«  Mnsiah. 

t  U.  Darxl  Ktnwlit  in  1  Ucr  is.  Sot  StAMcard.  tk  Jwr*  fi^fpo,  cap  i 
ibcM.  IK.  |i.  79;  Ovnian,  tti.  CheriOwth  Sc«  Caqnov.  poc  (m)  in  lee. 
Sckirtuil,  ism.  ttta*. 


123 


JBWI»H    ANTI9mTttt«<. 


I'SOOH'I. 


It  is  farther  inquired,  whose  office  and  proper  hiiftinriw  it 
was  to  duoint  the  king  ;  «ince  we  read  of  the  ccreniony'i 
buing  p«rforTn«<l  by  prophets  and  hy  priests:  by  prophets,  u 
bv  Samuel,  who  anointed  Saul  and  David  :  and  hy  one  of  the 
sons  of  the  prophi'tH,  who  wum  tient  hy  Ehsha  Ui  umiint  Jehu, 
3  Kings  ix.  at  the  beginning:  by  priests,  as  by  Zadoc,  si  tiie 
inautEtimtion  of  Solomon,  and  by  Jehotada  at  the  coronation 
of  JoiLsh ;  2  KingQ  xi.  12.  Here  some  dittlinguifth  between 
private  uid  public  anointing ;  the  former,  they  suppose,  was 
lieTore  the  inauguration.  »nd  betokened  the  perMtn's  mWanov- 
nieiit  to  the  throne  name  time  afterward,  which,  they  ny, 
waii  pcHbrtned  by  a  prophet.  The  latter  waa  ai  the  lime  of 
the  inauguration  ;  and  Uiis.  they  say.  was  perfumied  by  the 
priest.  HK  in  the  case  of  Solomon  and  Joash." 

An  to  the  manner  of  performing  this  ceremonv.  nil  the  ac- 
count  we  have  in  Scripture  ib,  tliat  tbe  oil  wns  poured  npoii 
the  head.  When  Samuel  anomt«d  SauJ,  he  "  took  a  phial  of 
oil,  imd  poure<l  il  on  Ins  head  ;"  1  Sam.  x.  1 .  And  when  the 
prophet  anointed  Jehu,  it  is  said,  he  poured  the  oil  on  his 
head ;  2  Kings  ix.  6.  From  henco  it  seems  probable,  that  the 
kings  were  anointed  in  tlie  eune  plentiful  manner  as  the  priests 
were  at  their  consccratioD ;  tbe  ointment,  or  oil,  was  poured 
upon  the  head  m  such  a  quantity  as  to  run  down  upon  the 
beard,  and  even  to  the  skirts,  or  rather  the  collar,  of  the  gar- 
ment; for  «o  WHO  ^D>l7y  gnal'pi  midtiotfmiv  means  in  the 
following  passage  of  the  Hsalmist,  "  It,"  that  is,  brethren's 
dwelling  together  in  unity.  "  is  like  tlie  preciouit  ointment 
upon  the  head,  that  run  down  ujton  the  Ward,  even  Aaron's 
beard,  tliat  went  down,  gnal-pi  nuddothmv,  to  the  skirlii,  or 
the  collar,  of  his  garments,"  Pmilm  cxxxtii.  2;  pi  signifymg 
the  hole  in  the  roid^t  of  the  rt4>e  of  the  ophod  through  which 
the  head  was  put,  and  which  was  bound  about,  that  it  mitrht 
nut  be  rent;  Exod.  xxxix.  22,  23.  The  Jewish  doctortk, 
however,  infonu  us  of  a  difierence  between  the  manner  of 
anointing  a  king  and  a  priest ;  that  the  prieal  waa  anointed  in 
the  form  of  a  Greek  Chi,  or  St.  Andrew's  eross ;  and  the  king 
in  the  form  of  a  circle  round  his  head  rf  and  likewise,  that 

*  Vid.  Scaochi  Mynihccium.  iiL  csp.  xlix.  1.  p.  1060,  tt  loq.  edtt.  An- 
WA.  1701. 
f  ObwLu  ds  Bartinats*  ci  MaiitKm.  m  Mithu.  lii.  Cbehlfeoiiit  rap.  t 


ctni*.  iv.J        iNAveev'ATioit  or  riivcs. 


133 


the  kiaj^  must  be  anointed  in  the  open  air.  and  near  a  fooQ- 
tain;  which  they  ground  upon  the  history  of  Solomon's  being 
brought  to  GihoQ,  which  was  a  fountain,  or  brook,  nenr  Jero- 
Balem.  aud  there  anointed  by  Zadoc;  1  Kings  i.  38.»  But 
from  that  particular  circumstauce  in  Solomon's  inauguration, 
I  see  no  reason  to  conclude  it  to  have  beeu  a  law  for  all  suc- 
ceeding king^  to  be  anointed  at  fountains.  The  talmudists 
indeed,  And  a  mystery  in  the  kingn  being  anointed  by  a  foun- 
toin,  as  if  it  were  intended  to  aignily  the  desired  perpetuity 
of  hiB  kingdom,  or  that  it  might  continue  like  a  fountain, 
which  runs  perpetually,  and  is  never  dry-t 

We  have  ouly  one  remark  more  to  make  on  this  head :  and 
that  is,  that  the  cufitom  of  consecrating  of  any  ihiog  to  God 
by  a  profusion  of  oil  upon  it,  appears  to  have  been  very  an- 
cient, from  the  inst,tncc  of  Jacob's  anointing  the  pillar  at 
Beth-cl;  (icn.  xxviii.  IS.  But  when  it  began,  and  how  it  was 
first  introdncefl,  we  cannot  so  macli  as  guess,  any  farther  than 
that  probably  it  was  by  a  diviue  institution.  We  find  it  iu 
use.  through  the  whole  Mosaic  dispeu^ation,  in  Uie  dedication 
both  of  men  aud  things  to  the  immediate  service  of  God.  It 
wta  deaigDcd  as  emblematical  of  the  giftii  and  graces  of  the 
Spirit  of  God,  which  arc  therefore  expressed  by  unction  in  the 
New  Testament;  I  John  ii.  20.  27.  And  as  Christ  excelled 
nil  othorf!  in  these  gifli*  and  graceii,  he  was  eminently  called 
mfO  MaMiach,  at  Me&sias,  from  narO  maafiadi.  to  anomt. 
Wliich  title  is  also  given,  in  a  lower  sense,  to  tlie  pciest.  Lev. 
iv.  3.  and  also  to  the  kingA  of  Israel,  I  Sam.  xii.  3.  o. 

We  proceed  now  to  the  second  ceremony  at  the  inaugura- 
tion of  a  king,  which  was,  crowning  him.  There  is  a  reference 
to  it  in  these  words  of  the  Psalmist,  "Thou  preventcst  him," 
that  is,  the  king,  "  with  the  bleasings  of  goodness:  thou  set- 
test  a  crown  pf  pure  gold  on  his  head  ;"  P&alm  xxi.  3.     Aud 


urn.  T.  p.  2»T,  edit.  SuRnku.  Sm  pusagM  gf  oth«t  aulhoo  in  Seldeu, 
da  SucecH.  in  Pootiftcst.  lib.  iL  cap.  ix.  spud  O^tn,  wl.  ii.  uno-  iii. 
p.  193—195. 

*  \*id.  Msimon.  de  Regibui,  e«p.  i.  ftm;i.  li.,  and  i  ramarfcablo  pBNSgv 
out  of  ihe  Jeranlem  ud  Bst^loni^  Talraud,  apud  Schickard.  Jut  Rafiun 
Ifrbnor. :  and  Cupaovii  nom,  p.  71,  T-j,  «]ii,  Ijps.  1874. 

t  IV  Talmud  Kfened  to  Bbon;  uu\  Itailiag  and  Abarboiicl  in  1  Kntgt 
1.39;  with  other  rabbinical  commfeBtalan,  spud  Carpsov.  notas,  ub4  supn. 


124 


ISH     ANTIQUITIK*. 


I  BOOK  l< 


we  read  expmsly  of  its  being  performed  at  the  innuguration 
of  kinfif  Joasb ;  2  Kings  xi.  1  '2.     What  the  fonn  of  the  royal 
crown  was.  we  do  not  preirjid  to  determine;  only  obaerving, 
that  the  word  ~U)  nezer,  by  which  it  is  expr<>a«e(l,  being  used 
for  the  high-prieat's  crowo,   Exod,  xxix.  {i.  which  wa«  mtniy 
a.  fillet  or  ribbaud  bound  round  the  head,  willi  a  plaie  of  gold 
on  Uio  front  of  it,  Exod.  xxviii.  3<>,  37;  it  in  probable  the 
royal  crowTi  was  much  of  the  same  shape,  or  liki'  the  diadem 
which  we  see  on  the  heada  of  the  ancient  Roman  kings  on 
their  medaU.    It  Memo  to  have  been  the  castom  of  tlie  Jew ish 
kingR,  an  well  as  those  of  the  neighbouring  nations,  to  wear 
their  ermm  oonatantly  when  liny  were  dressed.     King  Saal 
had  his  cnmn  on  when  be  was  slain  in  the  battle  uf  tiiiboa. 
'2  Sam.  i.   10;   and  tlie  king  of  the  Ammoniiea,  when  tie 
beaded  his  anny  in  war ;  for  when  David  bad  redaced  Rubbah, 
the  royal  city,  he  took  the  king's  crown  from  his  head,  and 
pat  icon  hift  own;  2  Sam.  xii.  30.     From  this  custom  it  may 
rcnsonitbly  he  inferred,  (hst  the  ancient  crowns  were  much 
loss  in  size  and  weight  than  those  which  nre  now  used  by  the 
European  khiga.    Yet  the  crown  of  the  kmg  of  the  Ammo- 
nites, Just  mentioned,  is  said  to  "  weigh  ataleot  of  gnid,  with 
the  preciouB  etom-fi."  utn  tapra.    Now  a  talent  being  reckoned 
to  be  one  hundred  and  twenty-live  pounds,  such  an  enormous 
load  on  the  head  no  man  can  be  supposed  to  have  carried,  as 
a  part  of  hii4  ordinary   dress.     Bochart   apprebcod*,   with 
great  probability,  thtt  the  word  hpmo  mhkkat  denotes,  not 
the  weight  biit  the  value  of  the   crown;*   for  though  the 
verb  Vpc  xhahtl,  in  the  Hebrew,  tike  peadfre  in  the  Latin, 
relnted  on^inally  to  weight :  by  which,  tjcfore  the  invention  of 
coins,  metals  were  exchanged  in  traffic;   yet,   as   we  hnvc 
shown  in  our  lectures  on  mednls,  this  word  eanie  aTlerward 
to  be  applied  to  the  payment  of  money,  when  the  custom  of 
weighing   it   was    laid   a^idu.      Ttius    the   Septuugint   ren- 
ders ^pP  shnkal  by  rrfinf.  estimare,  in  the  6Ay-flfUi  chapter 
of  fsaiiih  and  the  second  verse;  and  accordingly  Ihe  noun 
^pCTl  tnuhkal  muy  properly  denote,  not  the  weight  of  the 
crown  bat  its  value,  by  reason  of  the  jewcU  U)at  were  act  in 
tt.    Our  tianalatora,  it  aeems.  with  several  other  leantad  oaeii, 
•nppOM  an  tna/i^e  nnmen  in  the  t«xt;  it  bring  in  the  He- 
*  lliem.  pan  I  lib.  tl.  esp.  xnnriU. 


DNAH.IV.J  tNAUOUSATIOK    OP   CINOS. 

brew  mp*  ptn  veehen  jokrait,  and  a  precious  stone  ;  which, 
however,  the  Jews  inturprfiL  more  Ularally,  of  cue  jewel  ouiy; 
iuiU  this,  Kabbi  Kimchi  tells  us,  wu  a  magnet,  by  meaos  of 
winch  this  weighty  cruwu  was  su  supported  iu  the  air  tui  to  be 
no  load  to  the  man  that  wore  it.  But  the  conceit,  of  a  mag- 
net i  beuig  attructed  by  the  air,  ii  a  piece  of  phikmophy  wortliy 
only  of  a  Jewish  rahbi.  Jonephua  says,  this  jewel  wai  aaar- 
dotiyx  :*  which  nolioii,  Bochart  conjectures,  might  ariiefrom 
the  ancient  JewB  pfaiying,  iu  their  manner,  with  the  phrase 
DsVd  mcy,  y.notereth  maicam.  the  crown  of  the  king*  The 
word  D3^Q  nuiiciiiH  liavui^  tlin  Kuiue  letters  wiih  Djho  mUcom, 
the  name  of  the  god  of  the  Ammonites,  they  made  the  ex- 
pnsBion  to  fti(^ify  the  crown  of  that  god,  who  i»  otherwise 
called  Moloch:  aod  Moloch,  it  ^ecnui,  or  Molocas.  i»  the 
Eastern  name  of  the  sardonyx;  for  Epiphauius.'t  speaking  of 
the  BurdiiM,  adds,  tan  St  koa  nXXoc  (Ai^oc)  SapSawvC,  oc  Ka- 
Xbtoi  MoAo\e?4 

The  third  ceremony  at  th«  inauguiution  of  a  kmg  was  the 
ki8B  of  homage,  which  (iie  Jews  call  the  kiss  of  majesty. 
With  respect  to  Saul  we  are  informed,  that  "Samuel  look  a 
phial  of  oil.  and  poured  it  on  his  head,  and  kitsedhim;"  Ibom. 
X.  1.  Thtv  ceremony  i»  probably  alluded  to  in  the  following 
{UMMge  of  the  Psalniiat, "  Kiiutheson,  lest  be  be  angry,'*  &c. 
Psnim  ii.  12;  thntix.  acknowledge  him  aa  your  king,  pay  him 
homage,  and  yield  him  subjection. 

Fourthly.  The  acclamations  of  the  people  attended  Uia 
cMiomoay  of  inangaration.  Thui».  ui  the  case  of  Saul,  we  are 
nrfbiined.  that "  all  the  people  shouted  and  said,  God  save 
the  king;"  1  Sam,  x.  '^.  And  when  Zadoc  anointed  Solo- 
inou,  "  they  blew  the  tniinpet  and  said,  Uod  sure  king  So- 
lomon ;"  1  Kings  i.  39. 

U  may  be  proper  niso  to  mention  under  this  head,  the  royal 
robes,  which,  probably,  were  put  on  the  king  at  lus  coronation. 
Tbttw,  nu  dnubi,  were  very  rich  and  splendid,  aa  may  be  coh- 
fllnded  fnun  our  Saviour's  declsring.  in  oMi-T  lo  set  forth  the 
bMaiy  which  Uod  had  unparted  to  the  hlic»  of  the  Held,  that 

*  AnHq.  lib.  vii.  cap-  rii,  in  Ane.  edit.  Haverc. 

f  Ut  duoAxim  Ooanil*  i»  V«u  Aanni*.  cap.  t.  apud  Optn^  ton.  ti. 
p.  tU,  236,  «ilil.  Petav.  CoUm.  1682- 
t  Sm  Boebtfi.  HiSfos.  pan  it.  liK  t.  cap.  tU. 


12C 


JEWISH    A1 


"even  Solomou,  in  all  his  ^lon-,  wa«  nut  nimyetl  like  oiie  of 
Iheaa;"  Matt.  rt.  2i).  TIiib  alluHioii  ts  the  nioru  uppoaite,  it', 
as  Joeephus  saith.  SoJomon  was  usually  clothed  in  white.* 
And  on  thia  auppoeition,  it  is  probable  this  wan  the  colour  of 
tlie  royal  robes  of  bis  Kucce»80ni.  But  it  being  likewiive  the 
colour  of  the  priestA'  garments,  the  difference  between  them 
munt  be  supposed  to  lie  in  the  richness  of  the  sliiH' they  were 
made  of.  Upon  this  notion,  that  ifae  ancient  Jcwiftli  king^ 
wore  white  ^micnts,  the  rabbieit  call  persons  of  di^tinf^ished 
birth  and  high  niiik  D^l^n  c/tortm.  uf/mti,  in  oppofiitiun  to 
those  of  obftciure  birth  and  mean  condiUon,  whom  they  caJI 
0*3*ttn  cfias/iuchiitt,  Ifjiebroti,  ubscuri.  To  tin*  dietinctioii 
St.  Jameti  is  supponed  to  allude,  chap  ii.  2,  when  he  Mtith, 
if  there  come  into  your  assembly  a  man  iv  ta^t  Xn/twpm, 
which  some  render,  in  n  white  garment ;  anH  a  poor  inan  tv 
Nr^$pi  pvwapa,  in  a  dark  or  dirty  one.  Thirf  cnricisni.  however, 
wants  o  better  support  than  the  opinion  of  Josephus  and  the 
rabbies  conceraiog  the  colour  of  the  robes  of  the  Jewisli 
kingsi  it  being  certain  that  the  word  Xa^n-poc  is  applied  by  the 
Gr«ek  wntera  to  any  gay  colour.  Thus  Plutarch  saith.t  thai 
weak  eyes  are  offended.  irpoc  mrav  roXaforpav.  And  Xenophoii 
npplieA  the  word  to  such  as  are  clothed  in  purple,  or  who  are 
adorned  with  brnceletti  and  jewels,  and  splendidly  dre^scd.^ 
In  the  book  of  the  Kcvelalion,  XafiwpoQ  is  used  tu  signil^  the 
bhglituess  or  splendour  of  the  morning  star.  Rev.  xxii.  1^; 
and  Ukswise,  in  general,  kucIi  things  as  are  pleasant  and 
ngree&ble  to  the  sight.  Thus  in  the  prophetic  doom  of  the 
great  city  Babylon,  it  is  said,  "  all  things  which  were  daiuly 
and  goodly,  ruAfird^,  icat  raXaftvpa,  are  departed  from  thee," 
Rcv.xviii,  14;  that  is,  tliu  things  which  i3t.  John  elwrwhere 
expresses  by  *'  the  lust  of  the  flesh,  and  the  lost  of  the  eyes;" 
1  Juhnii.  I'i.  Ourauthor's  conjecture,  tliert;furo,  that  the  Ro- 
man soldiers  putting  a  purple,  aud  Herod  awliite,  gamivut  on 
Chriat.  when  in  derision  they  clothed  him  as  a  king,  was  in 
conformity  to  the  customs  of  their  resjiective  countries,  is  very 
pretty  and  ingenious,  but  not  sntHciently  »>upported ;  it  being 
far  from  certain  that  white  was  tlie  royal  colour  amongst 

*  Aatiq.  lib.  viti.  cap.  vii,  sect.  iii.  lom.  i.  p.  440,  edit.  lUverc. 

t  Ciut.  m  SuphsDO.  _ 

I     yiopmA.  Hb.  ii.  p.  1 15.  «  1 17,  sdii.  lluich.  irSB. 


CHAP.  IV.}      ITAtl  AMD  ORANDBVB  OP  KIVC5. 


127 


iKe  JuwB.  Sotuethiuu,  however,  concerning  the  ceretnonwd 
used  at  the  Lnauj^ralion  of  their  lung»,  in  the  latter  ages  of 
their  |>ol)ty,  luay  be  cunjocluxed  with  pn^bihty  ftoiu  the 
mock  ceremoiiieji  which  were  paid  to  our  blessed  Saviour ;  see 
Man.  xxvii.  39. 

It  may  nbt  be  improper  lo  add  a  few  words  concerning  th« 
Mate  iind  gnindeiir  of  the  Jewish  nionnrchs  :  which  consitited, 
partly,  in  the  prufnund  res|>ecl  that  was  paid  then) :  of  which 
we  hiive  many  iDStancee  in  their  history;  and,  portly,  in  their 
uttandaata  and  ^tii-dti ;  pHrttciilurlv  the  Cheretliites  and  Pe- 
lethitev,  of  whom  we  have  frequeut  mention  m  the  builurieH  of 
David  and  Solomon.  That  they  were  soldient,  appears  from 
ihcir  making  part  of  David's  army,  when  he  marched  out  of 
■Irruiuilem  on  occasion  of  Absalom's  conspimcy.tfSam.xv.  18; 
iind  hkewiae  when  they  were  sent  againiM  the  rebel  Sheba,  the 
SOD  of  Uichri ;  chap.  xx.  7-  That  they  were  a  diatinct  cor]is 
from  Uie  common  soldiera  is  evident  from  their  having  a  pe- 
culiar conimuiider,  luid  not  bemg  under  Joub,  the  general  of 
the  army ;  '2  i^um.  viii.  IQ.  18-  tliey  seem,  tlierefore.  to  have 
been  the  kinj^'s  body-guard,  like  the  Pnetorian  band  among 
theRnmanH.  TlieClierethiies  were  originally  Philititinea(8ee 
1  Sam.  XXX.  14,  imd  \(i,  compared,  and  Zcph.  ii.6),  who  were 
skilful  archers ;  and  it  is  therefore  supposed,  that  after  the 
Isnelitett  hud  ttufiured  au  much  by  the  Philistine  archers  at 
the  fatal  battle  of  Gilboa,  I  Sam.  xxxi.  3,  Datid  not  only 
took  care  to  have  his  people  instructed  in  llic  use  of  tltc  how, 
'.JSnm.i.  18,  bat  having  made  peace  witlt  ihc  Philistines, 
hired  a  body  of  these  archers  (it  may  be  with  a  view  of  in- 
strticting  his  own  people),  and  made  them  his  guards.  With 
these  were  joined  the  Pelethites ;  who  are  supposed  to  have 
been  native  IsraeliteK,  for  we  find  two  of  tlie  name  of  Peleth 
among  the  Jewish  families  ;  one  of  the  tril>e  of  Reuben, 
Numb.  xvt.  I  ;  anotlier  of  the  tribe  of  Judah,  1  Chron.ii.33. 
The  Chaldec  Paraphrase  every  where  calls  the  Cberelhites 
und  PeletliitPtt,  archers  und  slingera.  Their  number  may 
pr^ibubly  he  gathered  from  tlie  targets  and  nhields  uf  gold, 
which  Solomon  made  fur  his  guards,  which  were  hve  hun- 
dred ;  see  1  Kings  x.  lf>,  17,  compared  with  2  Chron.  xii. 
»— II. 

A*  an  article  of  thu  state  and  magnificence  of  the  Jewish 


128 


[nook  1. 


kiogs,  it  nmy  be  |)roper  tu  mention  SdoiQon'K  ruyal  tlironv. 
which  was  raued  uq  six  steps,  adorned  witJi  the  images  of 
lions,  and  orwlaid  with  ivory  and  gold ;  1  Kings  x.  18 — 20. 

The  last  hoDoui**  paid  the  lung  were  at  his  death.  It  ia 
said,  the  royal  coqise  was  c&rried  by  nobles  to  the  sepulchre, 
though  it  were  at  a  very  considerable  distance.*  Howerer 
this  be,  we  rtad  of  public  mourning  observed  for  good  kings : 
2  Chron.  kxxt.  24 ;  eee  also  Jcrem.  xxu.  18;  and  xxxiv.  5. 
Yet.  notwithstanding  this  royal  state  and  grandeur,  tliL-y  were 
only  (Jod's  viceroys,  bound  to  govern  according  to  the  statute 
Uw  of  the  land,  which  tliey,  as  well  an  their  subjects,  wer« 
Mquind  lo  ob«y.  The  rabbies  tell  us,  that  their  violation  of 
•ome  lava  was  punished  with  whipping  by  ordpr  of  the  San- 
hedrim ;  on  account  which  ia  bo  utterly  improbable,  especially 
lUi  not  a  Hint^le  iustunre  can  be  produced  of  ihit)  piiniHhiiiL'iit 
being  intlicted,  Lliut  it  would  not  deserve  to  be  mentioned. 
wen  it  not  espoused  by  such  leumed  nieu  as  Selden.t  Schick- 
ud^and  Grotius.^  Besides  what  Imth  beruobaervcd  againsi 
thia  notion  by  Leusdcit^l  and  Carp/.oviuii,^!'  I  appreheud  1 
hara  rendered  it  at  least  proboble,  that  the  Sanhedrim,  to 
whom  the  labbies  ascribe  Huch  ejitraordinaty  powers,  did  not 
exist  till  the  time  of  the  Mut'cobees. 

*  Schicksrd.  Jus  U«gium,  «sp-  vi. ;  tfaeor,  xxx.  p.  415^417,  edit.  C«r|n»«. 
UptiK,  1674. 

f  S«Mnt.  d«  SyDvdr.  lib.  fi.  c«]t.  h-  M<cl.  v.  Sfud  Opem,  vol.  i-   lont. 
p.  1437,  llMMjiib  aA«n««ld.  bsvinu  r«cttr4  ibe  wipuneMs  on  bodi  ndcit  Iw 
■xprMMib  huMslf  Euon  dmibilUlj',  lib.  iii.  cap-  ix.  kcl  v.  in  fine. 

I  SciiickAnl- il«  Jure  Rcgiv,  vap. ii.  theoc.  f u.  p.  141,  I43,vd>l.  Carpio*. 
i  On>L  Jg  Juk  Belli  vt  Pucit,  lib.  i.  ca|>.  iii.  wci.  %t.  2,  p.  7P.  90,  €dli. 

GroDDT.  llitgrv,  com.  IdSO.  To  sccviint  hr  ihti  Aagclhboii,  he  lappoen  h 
was  not  inflin«d  on  die  kin;  by  any  odwrs,  u  ■  puniiluMBt ;  boi  wu  • 
vebintsfy  iuAictwo  oE  his  ovm.  u  a  lokn  of  his  pcaiMOM.  But  ilii*  n  oat 
afiaeshle  lu  Uie  repnuuiution  given  by  Qw  lUfamw  docum. 

II  Lnisden.  ritilolof.  Ifcbrvo  num.  di»en.  uv.  wet.  i.  p.  107 — 149, 
fdil.  kcuikI.  I'lttsjML  mm. 

f  Not.  sd  Schlckvd,  loc.  niprs  dui 


CHAPTER  V. 


or   THR    IIIIIM-PRIGSTS,    PBIESTS,    LRVITES,    ANO 
NP.TniNIMS. 

With  respect  to  the  priests,  we  propose  to  inquire, 
1st.  What  iu>rt.of  oiKcers  id  the  Hebrew  conimonweullli 
thoy  were:  aotl, 
2dly.  To  whom  it  appertiiinod  to  exccale  iliat  office- 
Our  first  incjuiry  i&,  wh»t  sort  of  ofliccrs  the  pricslswcrc, 
who  ftre   called  in   the  Hebrew  0*3nz  cahanim.     The  reason 
ofthiv  inquiry  in,  because  we  ftntl  in  Scripture  the  title  rohaaim 
applied  to  th«  officers  of  state,  ixn  well  us  to  tlie  miniaterK  of 
the  sanctuary.  Thus,  in  the  Second  Book  of  Samuel.  David's 
BOAS  ore  flftid  to  have  been  cohauim:  '2  Sam.  vtii.  18.     That 
thay  were  not  ministers  of  the  sanctuary  id  certain,  because 
they  were  of  the   tribe  of  Judah,   not  of  Levi,   to   which 
tribe  the  ecclesiastical  ministry  was  by  tlie  \av   expressly 
hmiled.     Their  being  called  evJioittm,  therefore,  con  mean  no 
other  than  a«  our  tranelators  rundet  the  word,  chief  rulers, 
or  principal  ufHcvrs  of  state.     And  so,  indeed,  this  title  seenu 
to  be  explained  in  th«  parallel  pluce  in  Chronicles,  where  the 
sons  of  David  are  said  to  have  been  l^on  t^^  o^JSiKin  harisk- 
oitmi  Irjiuih  tmattnttek,  primi  ad  mauitin  ffgis,  "  chief  about 
thekin;;;"  1  Chron.  xriii.  17.     Thus  also  Ira.  the  Jnirite,  is 
called  'r>ni  pa  eok^n  /^^JJitvid,  which  our  translators  render. 
"  chief  ruler  about  Da\  id ;"  2  Sam.  \x.  26.     But  more  com- 
nonly  the  tide  eohanim  is  given  to  the  minister  of  the  sanc- 
tuary, who  offered   sacrifices,  and   other  ivay*  officiated  in 
the  public  worship.     Hcnco  arises  that  uncertainty,  whether 
Potiphcrab  and  Jethro,  the  former  the  father-in-law  of  Jo- 
s«ph.  the  latter  of  Moses,  were  ecclesiastical  orcivd  persons; 
which  our  translators  have  exprcsMd  by  calling  them  priests 
in  the  text,  and  prince  in  the  margin  :  Gen.  xti-  46;  Exod.  ii. 
16.     The  true  leason  of  the  different  application  of  the  •vord 


130 


JKWISH   AMTlQUtTlkX. 


[buok 


coAanrm  seems  to  b?,  that  in  ihv  priiukry  Mnae  h  imports 
■■  those  that  minister  to  a  kiiig.  They  who  were  T^fsn  ^>>h  lejudk 
tuimmefrk,  about  tlie  kmg.  of  hi«  luinislors,  were  culled  hi« 
'D^ns  cohaMm.  And  thcrDfore,  as  God  is  a  king,  he  had  his 
cohaHim  M  well  as  earthly  monarch^,  or  such  aa  attended  on 
hiB  Hpecial  presence  ia  the  Hinctutiry.  and  tniniutered  in  tho 
sacred  service.  Accordingly,  havitig  taken  upou  himself  th« 
character  of  the  king  of  Uraul,  he  commanded  Moses  to  con- 
secrate Aaron  and  hia  sous,  vV  pob  lemhen  It,  Exod.  xxx.  30. 
to  be  bis  cohanim.  Accordingly,  God's  cokainta  are  satd  to 
come  near  uuto  the  Lord  (Exod.  xa.  23 ;  Numb.  xvi.  6),  at 
the  ministers  of  state  come  near  to  a  king,  and  nttcnd  in  hi* 
presence. 

It  baa  bc«n  roada-ft  question,  in  which  aoiiRe  we  are  to  uii- 
dentaad  the  word  p3  rohin  in  the  fotlowin<;  passage  of  tba ' 
Fsalnusl :  "  Thou  art  a  priost  for  ever  afier  the  older  of  Mel-  \ 
cltixedek;"  Psalm  ex.  4.     Many  of  the  later  rallies,  who 
think  Daviil  is  Uie  person  there  spoken  of,  understand  by  p3 
coiun,  a  king,  in  the  civil  nnd  f>olitical,  since  it  is  certain  Da- 
vid was  not  aroA^n  in  the  eccle-siastical,  sense.*     But  in  this 
they  are  undoubtedly  mistaken ;  fur  not  only  is  it  certain  rrom  ^ 
several  cfuotalions,   in    the  New  Testament,  of   the    Psalm, 
wherein  Uus  pasaagu  is  contained,  tliat  it  relates  to  Chriiit:f 
but  the  word  euhin  is  no  where  used  to  si^ily  a  king,  but! 
always  one  that  ministers  to  a  kin^.     Mvlchized^,  it  is  true^J 
was  a  king  in  Salem;  nevertheless  it  was  on  account  of  aifj 
other  office  which  he  (executed,  that  he   is  called  a  toh^n, 
Geo.  xir.  18;  naincly,  as  he  ministered  in  tacrit,  or  in  the 
aolemniticR  of  divine  worship,     lie  was  a  kiuf;  over  men,  but 
at  ttie  same  time  n  ru^»  to  tlie  must  higit  God.     Of  these 
sacred  or  ecolcaiastical  eoAMmiti,   we  propoae  to  discourw, 
and  proceed  to  inquire, 

'idly.  To  whom  it  appertained  to  execute  tiiu  office  of  afi 

eeclesiasticfti  o>hin,  or  priest,  especially  in  otferit^  sacrificea* 

In  order  to  retolve  this  question,  it  will  be  necessary  to  dia- 

liuguish  the  sacred  rites  into  private,  domestic,  und  puUio. 

Itiaaupposed,  that  in  the  most  ancient  times  every  pnvat« 

*  R  IHnl  Kimchi  bt  Iw. 

i  At)4  u  ti  u  undcTMood  by  the  loncM  nbbies.     See  Own  oa  dw 
Htbraw*.  foL  t  •xtreaM.  ti.  va.  xivi. 


f;H*p.'».l 


PRlCtTB. 


131 


person  was  nllumtl  to  utTlT  Kacrifice<i  for  Iiimstlf.  Wkc^ 
Cain  and  Alwl  bToij<;ht  rach  ol'  lh«ni  an  oHcring  (■>  the  LorrI, 
tberc  is  no  mention  of  any  )>netil  otficiatini;  for  thrin,  rhoitfvh 
it  does  nol  (ip|>«»r  (li;)t  cKtivr  of  tlteni  sustainvrl  anv  piiblin 
ehameter,  or  had  been  consecrated  to  the  8ac«rdotul  otiice  j 
we  Gen.  iv.  The  talmudists.  indeed,  are  of  opiiiioii,  that 
tlwv  hroHjjht  their  iwicrifices  to  Adam,  that  hv-  mi»ht  ofil-r 
thoiu  on  thrir  hvh»lf ;  but  of  lhi*t  IhcK  in  not  (lie  Wast  hint  in 
(ho  sacred  history.*  When  a  aacrifioe  tvoB  ofiered,  or  rather 
saciDt)  rites  were  performed  for  a  family,  it  tteemB  to  hnvr 
been  dune  by  the  head  of  it ;  thus  Noah  i>acrificc<l  for  hininclf 
and  family,  0«n.  tHi.  20;  and  likewise  Jacob,  Crtni.  xxxv.  3, 
Job  "  offered  buml-offerines  for  bis  daugbtera  and  his  sons, 
according  to  thenumlKT  of  them  all ;"  chap.  i.  6,  It  has  becik 
commonly  supposed,  rather  than  proved,  that  the  priest's  office 
wa«  hereditary  in  e^-ery  family,  dcsoendtag  from  the  father  to 
the  eldest  Ron.  When,  in  proceaa  of  time,  several  lamilies 
were  combined  into  nation!^  nnd  bodies  politic,  the  king,  as 
head  of  the  community,  officiated  as  priest  for  the  whole. 
Thni  Melchizedek  was  tmth  kin;*  and  priest  in  Sniem ;  and 
Moaes,  na  kinif  in  Jefthuru  n  (which  iv  another  name  for  Israel), 
officiated  as  priest  in  the  solemn  national  sacrifice  offered  on 
occasion  of  Israel's  entering  into  covenant  with  Qod  at 
Horeb.  Mo«e?<  spr'mklejl  the  Wood  of  the  sarrifiec  npon  the 
nltar,  and  upon  the  people;  Hxod.  xx\r.  ft.  H. 

Tndeod,  the  Racrificen  are  aaid  to  Ihitc  been  offered  by 
••  young  men  of  the  children  of  Israel,  whom  Moses  aent  or 
appointed,"  ver.  5:  that  is,  ttays  theTargum  of  Otikcloa,  by 
tho  firet-bom  of  the  sons  of  Israel,  who  were  the  priests  and 
sacrificers,  till  the  Invite*.  Iieing  appointed  instead  of  them, 
hiid  the  priesthoo<l  nettled  in  their  tribe.  The  Arabic  and 
Persic  versions  favour  this  opinion.  However,  it  in  to  be  ob- 
aerved,  that  triyj  ntmgnnrim,  which  we  render  young  n»en, 
does  not  always  signify  those  who  are  young  in  years,  hut 
those  who  are  fit  for  service ;  and  accordingly  it  is  applied  to 
mtnistcre,  or  Hervanta  of  any  kind:  Gen.  x'w.QA;  xxii.  3; 
3  Sam.  xviii.  15:  1  Kingn  xx.  14.  There  is  no  necewnty, 
therefore,  that  we  shoald  understand  by  the  o^VI  fmnfinnrhn, 
whom  Mows  sent  to  offer  bumt-offcrings.  and  to  &acri6ce 

*  Vlil-  H*M)rgc«r  ffiMnr.  i'tlTkiHi.  Inrn.  t  Px«nntat.  t.  p.  17? 

k2 


133 


JKWtSH    ANTTQt'lTIBS. 


[UUOK    J. 


peace-oircrin^K,  inopcr  priesU,  consecralvti  to  that  ofiice;  fur^ 
tbey  might  be  only  ttervautu,  employed  lo  kill  und  prepare  Ut 
BQcrificuB,  white  he,  as  priett,  sprinkled  the  blood  of  ihein  oa. 
the  aJtar,  and  on  the  people.     Mo«e«  ia,  therefore,  by  Lh« 
Psalmist,  called   n   priest :  "  Moftes  aod  Anron  among  his 
prieeta;"  Psalm  xcix.  (>. 

But  wliun  Ci<xl  mode  a  more  iKifect  settlement  of  theit^ 
catulitiition,  and  gave  them  his  litw  at  StDai,  be  allotted  Ihfr' 
public  sacerdotal  office  to  Aaron  and  his  sous,  and  entailed  it] 
oa  their  posterity ;   and  though  the  whole  tribe  of  Levi,  tO:' 
which  Aaron  belonged,  was  apix^inted  to  tlie  service  of  tlia' 
flancluar\',  nnmely,  to  perform  the  lower  offices  relating  to  iJ 
public  wonship,  yet  it  was  now  made  u  cupital  crime  for  any, 
besides  Aaron,  aiid  his  sons  and  dettcendoiits,  to  officiate  u . 
priests,  iu  th<;  more  solemn  acts  of  oH'enii!^  B:icri(ici-->>.  biirniogi' 
incense,  and  bletuting  tlie  people,    losomiich  thuL  \\  ben  KoraJl 
and  his  companions  (thougli  Korah  was  of  the  tribe  of  Lftri) ' 
uUonipted  to  invade  the  pru-ttl's  ofiice,  I'umb.  xvi.  lU,  God 
executed  his  vengeance  ii|Kin  them  m  u  very  remarkable  niun* 
oer,  as  a  waTning  to  all  others,  ver.  3 1 — 33,  and  confirmed 
tlie  priesthood  anew  to  Aaron  and  his  family  by  the  niiracu-* 
lous  sign  of  the  buddioj;  of  his  rod  ;  chap.  xvii.     It  was  now 
no  more  lawful  for  tlie  king,  than  for  the  meaneiit  uf  the 
people,  to  oHiciate  iu  the  priest's  othcc.    This  is  evident  from 
the  remonKtnince  which  Azuriati  and  hin  companions  made  to 
king  Uzziah.  when  he  "went  into  iJie  temple  of  the  Lord,  to 
bum  iiu:cniic  upon  the  altar  of  inccntic"  (jx^iapft  out  uf  a  vain 
Msbition  of  imitating  the  heathen  kings,  who  in  many  placet' 
Utwutcd  the  pricsihoiKl,  and  that  he  might  in  all  respecta  ap- 
pear as  greut  a»  tlivy) ;  udU  from   tlie  judgment  which  God 
infljcted  upon  him  for  it ;  2  Chron.  xxvi.  lb'.  31. 

Here  a  considerable  difficulty  arises,  iu  that  after  llie  giving 
of  the  Uw  (by  which  the  prieHtbood  waa  limited  lo  Aaron's 
family),  we  have  an  account  of  several  kings,  judges,  and 
prophets,  taking  upon  them  to  officiate  as  prieata,  sacrificing 
and  blcMing  the  people,  who  yet  were  not  of  the  family  of 
Aaioii,  nor  of  the  tribe  of  Levi,  without  any  censure  passed 
upon  Uivm ;  nay,  it  afaoQld  scorn,  H*ith  the  divine  approbation. 
Saujuet,  who  was  of  Uie  tnbe  of  HpliPAim,  was  waited  for, 
(hat,  according  to  his  custom,  ho  might  blewi  the  sacrifice. 


cmat/t;) 


pniciTs. 


133 


I  Sam.  ijc.  13.  And,  on  another  occiuion,  lie  "oflered  a 
lamb  for  a  bumt-ofleriiij;  to  the  Lord  ;"  I  Sam.  vij.  !).  Both 
which  nets  did  properly  belong  to  ihe  priest.  King  Saul 
oflerwi  n  hiimt-ortering,  1  Sam.  xiii.  9;  and  DAvid  oHTcred 
"  tjurat-offeringa  and  peace-offerings  before  tlic  Lord,  and 
bleued  the  people  io  the  name  of  tlie  I^rd  of  hosts ;"  2  Sam» 
vi.  17.  \H.  Solomon,  likewise,  blesified  the  people,  as  well  ha 
prayed  in  the  public  congregntions,  at  the  dedication  of  the 
tcojple ;  1  Kini^  vii.  54.  And  the  prophet  Elijah  Bacrificed 
a  hnllrtck  ;   1  Kin<^  xviii.  30. 

Thff  common  noluiioii  of  this  difficulty  is,  that  these  kin-^s 
and  prophets  caused  the  prieAU  to  perform  the  sacrifices  for 
them,  and  are  said  to  do  what  was  done  by  their  order.  IJut 
this  sense  of  the  expressions  useil  on  lhe»e  occasions,  is  loo 
forced  to  be  easily  admitted.  What  Elijah  is  said  to  have 
done,  in  particuhir,  in  the  forecited  passage,  seems  evidently 
to  have  been  done  by  himself;  and  cannot,  without  great 
force  upon  the  wordii,  be  underalood  of  any  other  person's 
doing  it  for  him.  The  dilKculty.  therefore,  is  perhaps  better 
solved  by  suppfisinf^,  that  when  tliusc  p«r<on!4  acted  as  priests, 
they  did  it  not.  as  being  heads  of  tJii>  people,  hut  as  Iteing 
prophets,  luid  under  tlie  apecial  direction  of  the  Spirit  of  God, 
who  had.  no  doubt,  aright  todispciise  with  liisuwu  laws,  and 
somctmies  did,  on  cxlruordinwry  oeca»ions.  Some,  on  this 
principle,  interpret  the  words  of  Sntniicl  to  Suul ;  "  The  Spirit 
of  the  Lord  shall  come  upon  thee,  and  thou  shall  prophesy; 
then  do  tliou  om  occasion  shall  serve  tJiee,  for  God  is  with 
thee,"  1  Sam.  x.  6.  7 ;  that  is,  according  to  them,  when  thou 
art  thus  endowed  with  the  Spirit,  (hou  mayest  follow  his  di- 
rections upon  all  emergencies,  without  regarding  the  letter  of 
the  Ihm'.  I'hough  this  will  not  excii>ie  his  sacriflcing,  be- 
cautie  from  his  own  account  it  appears,  that  he  did  not  do  it 
by  Kpecial  divine  direction,  but  contrary  to  his  judgment ;  he 
"  forcud  hinuielf  to  it."  accordin);  to  his  own  cxpresaion, "  and 
did  it  out  of  fear;"  1  Sara.  xiii.  II,  12.  i 

With  respect  to  the  different  oider^  and  ranks  of  pri««6t, 
and  of  other  ministers  about  the  Jcwij<h  lemple-servicc,  God- 
win xaith.  they  were  throe.  Pne^tii.  I^viIck.  ami  N'ethinims; 
and  he  adds,  they  may  bo  parullelcd  uitli  ministers,  deacons, 
and  yulxlcticons  in  the  primitive  church  ;  and  over  them  t\u- 


134 


lEWIfiU    AMTHIDIT^S, 


[•OOK  I. 


biBlh-jmcBl  vns  chivf.  In  this  manner  th«  Papists  pretend  to 
found  their  eccieeiattical  hierarchy  on  tho  Jewiiih  establiiib« 
ment ;  conparing  the  pope  with  the  high-priest,  the  clcr^ 
ivith  the  priests,  the  lav  moitkii  und  r»the<lrnl  oBicvrH,  nurh  aj 
their  tinging  men  and  hoy»,  &c..  witti  ^e  Lcvitca  and  Nethi- 
tuiou.  Bat  the  etithor  has  not  produced,  from  the  Hem  Tc«- 
btratrnl,  hia  evidence  of  Auch  a  ditlinctiun  of  initii&t«r*t  in  tlie 
pritnitivu  Chrieitian  cliuicli  aa  he  here  epeaks  of.  There  we 
have  not  the  least  intimatioD  of  two  sorts  of  deacons,  the  on* 
preachers,  the  other  not ;  but  only  of  one  sort,  whoae  province 
wft«  to  lake  cnre  of  the  poor,  and  of  the  other  temporal  mat- 
ters relating:  to  the  church.*     Hut  tu  fL-tum. 

The  priesthood  waa  entailed  on  the  posterity  of  Aaron,  in 
whoin  Uie  aucccatuon  was  continued,  Exod.  xxviii.  4^},  and 
xxix.  9  ;  and  he  having  fuar  sons.  N'adab  and  Abihu,  Ueazar 
aad  lUuuuar,  I  CJiron,  vi.  3,  they,  togcthui  wiLtt  their  lather, 
were  coDaecnitod  to  the  sacerdotal  office.  It  w&s  not  long 
bcfoR  Nadab  and  Abthu  M'ere  both  struck  dead  by  fire  from 
heaven.  The  crime,  thuH  severely  punished,  was  tlieir  piO' 
auniiug  to  burn  iocenae  in  thu  tabernacle  with  other  lire  thaa* 
ihut  winch  Gud  hud  couiumndeJ  to  be  uacd.  Lev.  x.  1.2; 
and  which  he  urdnrud  to  be  kejit  constantly  buniing  on  the 
aJtar,  having  been  Grat  lighted  by  a  dash  from  heaven, 
whereby  the  dnt  victims  that  were  offered  on  the  altar,  aflet 
it  waa  erected,  had  been  consumed  in  the  presence  of  the 
people;  Lev.  ix.  24.  As,  immediately  upon  thii,  Aaron  and 
bU  the  priestA  were  forbid  In  drink  wine,  or  any  other  intox- 
iaating  liquors,  whenever  tliey  went  into  the  tabernacle,  "  lest 
Utey  should  die,"  Lev.  x.  9,  the  Jews,  with  Dome  rcanon,  ron- 
clwle,  that  the  crime  of  these  two  pnoata  wim  tlicir  being 
dmnk  when  ihoy  went  to  olficialo  m  the  tabomaelc. 

Nndab  and  Abihu  tlius  dying  before  their  father,  and  leav- 
ini;  no  children,  1  Chrun.  xxiv.  '2,  there  n.-muiDed  Elc«mr 
knd  Ithanar,  in  whoso  posterity  the  family  of  Aaron,  or  nt 
the  prieau,  was  dtntiriguinhed  into  two  bronchea.  Godwin 
aaith,  that  "the  high  priesthood  was  tied  or  limited  tA  the 
linn  of  Anran'a  firat  born."  that  is,  to  tlic  line  of  Kleaznr,  wha ' 
imOMdbtely  ancceedwl  his  father  in  the  olliec  of  high>prieai. 


^  Sii  ika  aaanst  o(  ibnir  lasutuiwo  ana  iifitt.  An*  «^  u  Uie  lw|iDains. 


cUAr.  y.] 


PRtRSTfl. 


11 


Numb.  XX.  26,  28,  and  was  succeeded  by  his  eldest  hod 
Phinchns,  who  had  the  digiuly  confirmed  to  him,  and  entailed 
on  Lbe  boe  of  his  posterity,  for  the  pioue  zeal  which  he  showed 
^jBinst  idolntry  uud  lvw<lne»8.  "  Behold,  1  give  htm  my 
covenant  of  peace,  saith  God,  and  he  Bhall  hafe  it,  and  bis 
seed  after  him,  even  the  covcnaot  of  an  everlasting  priest- 
hood ;''  Namb.  xxv.  12, 13.  Hovrevcr,  rht!4  promise  muiit  be 
nndenstood  conditionally, in  ca!«e  the  eldest  bmiich  of  hif^  honw 
was  fit  lo  diachai^  this  hii^  office,  or  did  not  forfeit  the  dig- 
nity by  some  notorious  uickedneDB ;  for  upon  any  Huch  failure 
io  the  line  of  Pbiuefaati,  it  was  lo  be  transferred  lo  the  cldusl 
branch  of  the  line  of  Ithamar.  Accordingly,  we  find  there 
were  twvcrai  changes  from  one  line  to  the  other,  between  the 
death  of  Aaron  and  the  captivity  of  Israel.  It  first  eontinuetl 
through  gevcn  successions  in  tho  line  of  Eleaxar.  and  was  then 
tnuistutc<l  to  tho  htio  of  Ithawar,  in  the  person  of  Kb,  who 
waft  botli  hiij^h-prieet  and  jud^  in  Israel.  lliaL  he  was  of  the 
fiunilyof  Ithamar,  not  of  Elcazar,  is  concluded  from  his  name 
pot  bviog  inserted  in  the  genealogy  of  Eleazar.  1  Chron.  vi. 
3.  flee. ;  and  from  Josephus's  saying  that  he  was  of  thefmnily 
Driihamiu-.*  £h',  then,  was  the  first  of  tliat  line  who  was 
raised  to  this  high  dignity,  and  in  his  family  it  contioued  till 
the  reign  of  Saul,  who  caused  Ahimelccb,  the  son  of  Ahitub. 
to  be  shun,  and  probably  transferred  the  priesthood  to  Zadoc, 
who  was  of  the  I'hinohan  lm«  ;  fur  in  Uavid's  time  we  find 
Zadoc  joined  with  Abiatliar  (who  had  escaped  the  massacre  of 
the  priests, of  Ithamar 'a  bnc)  in  the  execution  of  the  high, 
priesthood ;  2  Sam.  xx.  26-  It  may  be  presumed,  that  Zadoc 
having  been  advanced  by  Saul,  and  being  also  of  the  eldc«t 
line  of  /Varon's  family,  David  did  not  choose  to  depose  him, 
and  therefore  joined  him  with  Abiathar,  whoRe  father  and 
other  ndalJous  had  lost  their  lives  on  his  account,  ami  whom 
he  had  acknowledged  as  high-priest,  ojul  tmd  accordingly  iu- 
quind  of  tlia  Lord  by  him,  presently  after  his  father's  death; 
I  Sam.  xxiii.,  beginning.  And  thua  Zadoc  and  Abiathitr  con- 
tinued partners  in  this  dignity  through  the  reign  of  David, 
It  is  said,  indeed,  in  the  acooant  of  this  king's  principal  officf^ni 
and  miniiiter»  in  the  Second  Book  of  Sumnel,  that  "  Zadoc* 
ihfi  Bpn  of  iVhitabf  and  Abimeloch,  the  eon  of  Abiatbort  wvn 

■  •  '  -  *  A«iq.  Uk.  r.  lap.  oh. 


130 


JEWIIU    AHTlQUITlCft. 


[duok 


tlie  prieaU;"  2  Sam.  viii.  17.  In  tliw  pssHogo  here  are  two 
tliiug«  which  require  explsnaLiou  :  tlie  5n»C  is,  that  Aliinivlecll 
'ia  said  to  be  the  son  of  Ablatliar,  whereas  Abiathar  was  the 
■on  of  Ahimelech.  Dut  this  difficulty  is  removed  by  the  easy 
Buppoeition,  that  Abiaihar  might  h»ve  a  son.  called  after  bin 
fulhcr  Ahimelech.  The  second  i-s,  that  Ahimelech,  instead 
of  hia  father  Abiathar,  is  juiucd  uk  priest  with  Zadoc.  Thu 
iiiuet  ptulnible  solution  of  Oiis  itt.  lliat  Abiathar,  through  in- 
dolence or  sickness,  not  much  attending  to  the  duty  of  hi« 
vlHce,  his  son  Ahimelech  commonly  ofticiutcd  for  hini ;  anrl 
on  Uiat  account,  he,  rather  than  his  father,  is  iiamtxl  with  Za- 
doc,  ai  executing  the  priest's  uflico.  Afterward,  when  Solo- 
mtm  waa  fixed  on  his  throne,  he  degraded  Abiathar  for  bis 
treason  in  tfac  conspiracy  of  Adonijab.  1  KingK  ii.  27,  and  put 
SUdoc  in  hi(t  room,  ver.  Do,  that  is,  established  him  in  thu 
otbce  alone :  and  in  hi^  line  the  auccesaitm  contwued  tdl  thu 
captivity.  But  though  Abiathar  was  turned  out  of  his  oflic«» 
it  seciuji  he  was  still  honoured  Mtlh  the  title  of  hi(ih-prie)it  aa 
before ;  for,  presently  al\er,  we  tind  him  named  with  Zadoc, 
as  in  David's  lime ;  I  Kings  iv.  4.  The  tniili  ia,  he  was  now 
reduced  to  the  same  mnk  which  the  eldest  branch  of  the  line 
of  lUiaoLur  ht'ld.  before  tlie  traii&tulion  of  ttie  pneslhiiod  to 
Eli,  thai  ia.  he  was  secood  in  tlie  ecclesiaatical  dignity.  Thia 
probably  was  the  case  with  Zephaumh,  menlioned  by  iha 
prophet  Jeremy,  who  tttyles  "  Serniah  the  chief,  aitd  Zopba- 
niah  the  second  priest,"  Jer.  )ii.  24,  the»c  two  bring  the  eUUat 
.branches  of  the  two  hnes  of  Aaron's  family. 

Many  have  been  the  conjectures  concenunf;  the  reason  of 
the  firsl  translation  of  the  high  priealbood  from  ICIeuzur's  to 
ItJianiiir'a  fiunily,  iu  tJie  perM>n  uf  Eli.  One  la,  the  idolatry 
which  Micah  introduced  among  the  1  nraeUles.  which  the  high- 
priest  IK  supposed  to  have  countenanced  and  encouraged; 
M<  Jiidgca  xviii. 

To  Uus  it  may  bo  objected,  not  only  that  this  idoUtry  seems 
to  have  been  peculiar  to  the  tribe  of  Dan,  or  rather  to  a  omall 
part  of  that  tribe  which  acttled  at  Loish,  ver.  2H — 30;  but 
thai,  though  Uie  history  of  tliis  ailiiir  is  placed  neat  the  end  of  ] 
the  book  uf  Judges,  it  is  generally  thought  to  have  happened 
aoon  aflet  Uie  death  of  Junhuu.*  before  theie  was"  any  judge 

'  joaepbai  fVtnw  to  bat«  bera  of  ihl*  opteioa  eoswm«n  iks  mrlf  dsi* 


Tap,  v.l 


PmiEKTS. 


137 


in  Israel;"*  UiaL  is,  at  least  three  tiuiidred  years  before  the 
tranitlalion  of  tiie  piieiithood  uut  vf  J-Ueazar's  fuoiily.  And  it 
vaanot  be  siipposeU,  tJiat  if  the  degrailaliou  of  that  rmiiily  had 
been  the  puniHhment  of  t)ti«  Kin,  it  would  have  been  no  long 
delftvcd. 

Dr.  Lightfuot  conjuctmrs,  that  God's  depriving  Eleazar's 
family  of  the  ponliiicui  dignity  for  Berend  successions,  was  on 
eccount  of  the  tgiiurance  or  careleeisucss  of  the  hi^h-prieHt,  m 
KufilBring  Jephlhah  to  sacrifice  hiK  daughter  r|-  whence  you 
vnl\  ubseive,  it  w&n  his  opinion  he  did  actually  sacntice  her. 
After  all,  nothing  can  be  advanced  here  beyond  bare  conjec- 
ture, the  Scripture  no  where  informing  us  of  the  reason  for  which 
the  line  of  Kleazat  was  thus  de^[radcd.  But,  considering  bow 
luany  lognl  imperfections  would  disqualify  a  man  for  that  high 
dignity,  it  iu  no  nundcr  thai  llic  Jincal  Hiiccossion  jriiH  oRen 
iubcrrupte<i.  and  the  second  priest,  or  tlie  bead  of  one  Hoc  of 
Aaron's  fAmily.  placed  abore  the  natural  tsuccessor  in.  the 
other  line.  However,  it  has  been  generally  thought,  and  with 
re«M>n,  that  some  enormous  crime  wati  the  cause  of  the  hrtit 
iranftlation  from  the  family  of  Klcazar  to  that  of  Ithamar; 
piartly.  becaose  God  had  by  covenant  entailed  the  succession 
on  the  Phinchan  line,  as  was  observed  before ;  and  partiv, 
becaiuc  the  next  translation  back  again,  from  the  Itncoflthti- 
marlo  that  of  Kleuzar,  vas  on  account  of  tiic  Kins  of  Eli's 
KMU.  "  I  clioee  tlic  house  of  thy  father  Aaron,"  saith  God 
to  £li  by  the  prophet,  '*  to  offer  up  incense  and  sacrilices 
upon  mine  nltar.  Why  then  do  ye  kick  at  my  sacriflce^? 
Therefore,  though  I  said  that  thine  hou.se  should  stand  before 
me  for  ever,  now  be  it  far  from  me.  Behold  the  days  come, 
liiat  thou  shaft  see  an  enemy  in  thine  habitation,  and  I  will 
raise  mo  up  a  faithful  priest;"  1  Sam.  ii.  27,  &c.  By  an 
enemy,  or  rival  (as  some  would  translate  the  word  nx  lutr), 
may  probably  be  meant  the  eldest  branch  of  the  other  line, 
who,  though  set  aside  for  «  time,  was  to  be  reinstated  in  tlio 
niprflow  dignit)-, 

of  !kliciih'«  tdolalry ;  lor  W  plicei  the  wMj  of  ihf  Ijtviu,  rclatMl  in  llie  oex( 
rl»ii4vr,  wKm  a&et  lh«  dmih  of  JtMhua.  Anliq.  lib.  v.  cap.  ii. 

*  Sri?  v«r.  1 ;  Bitd  likfwi(H>  ntHn-t.  book  i.  «hap.  i.  p.  46. 

f  UghifoDt**  Uonnony  of  the  OM  Touunmi,  on  Judge*  xl  ul  lub  Anno 
.Muwli,  2819 


138 


tWl»M    Al 


[book  I. 


There  appmr.  by  tJic  Scripture  accoaiit,  U>  liuvc  liccn  thirty, 
high  priests  from  Aaron  to  JcHUxleck,  who  wsb  cnrritti  rnpUvi 
into  Babylon ;  yet  we  cannot  be  sure  tbero  were  no  mora,J 
since  thuScnplun;  nowhere  proreM«8  to  giv«  us  an  vxaci  UttUi 
AfU-r  lite  captivity,  the  rcgiilanly  of  succession  \\i\»  little  n>- 1 
guded.    The  Jews  acknowlixige  that  Home  got  into  the  oAiea 
by  money;*  and  it  is  said,  that  some  nf  the  high-prieflta  de-j 
vtroyed  one  anutlier  by  witchcraft.     Whether  we  gira  creditj 
to  this  account  or  not,  it  shows  that  ecvcral  of  them,  in  tho84 
latter  ages  of  the  Jewish  chnrch,  were  corrupt  and  vicioui 
men,  and  lefi  a  very  bad  character  bvhiiid  thrm.     Some  rub-^ 
bics  reckon  eighty  hi^h-pnests.  from  the  return  from  the  Ba- 
bylonioh  captinty  to  the  dc«truclioii  of  the  Mcond  temple;] 
others  eighty-four  or  eighty-fivc.t 

Wo  now  proceed  to  coniidcr, 

tst.  The  comeeralion  of  the  Jewish  priosta  lo  ih<nr  ollico;,] 

2d]y.  The  office  ilwlf.  to  which  tliey  werecontwcratud ;  bliuw- 
ing  under  both  headtiin  what  roftpects  Uie  higlk-|>ricMt  and  lli« 
inferior  priests  were  alike,  and  whcnein  tbey  diflered. 

In  discoursing  of  the  consocrntion  of  the  hij^h-pncst,  God-^ 
win  begins  with  the  anointing  of  hira,  u.h  one  thing  whertun  Imi 
dificrcd  from  the  inferior  pncsts.  But  the  Scripture  mentions' , 
his  being  clothed  with  the  |H>ntilical  garments,  as  previous  to.^ 
his  unction :  "  The  holy  garmetils  uf  Aurun  shall  be  Iiih  Bons*| 
after  him.  to  be  anointed  therein,  and  to  be  consecrated  in  i 
them;"  Exod.  xx'ix.  29.  There  was  »lill  luiotiier  ceremony,] 
prerious  both  to  anointing  and  clothing,  and  common  to  tlioj 
high-priest  and  to   the  inferior  priests,  Domely,  their  being  | 

*  Vid.  n«rtenorB,  et  Maiman,  in  Midia.  lit.  Jona.  cap.  i.  ncL  ui,  Ma,  iL,| 
p.  208,  vdiL  Suranliua. 

t  4>D  tha  niocoMoa  of  the  hi);li-prietta.  oomilt  S«IHcn  dc  Succcmiooi:  laJ 
ronli5catum  ;  Itslnd.  Ai)li(|.  llfbrw.  put  ii.  cup.  iii.;  uhI  Pridniix'i  C'Oi^j 
tMTCt.  i»n  i.  book  i  nib  anno  flSfi  uiiv  Chiutnm.  Sdden'i  Hfcood  book 
Swctwione  n  Ponii/.  codimw  k.  laige  Kcount  oui  of  ihp  nUi*n  4if  ihi*  i 
^wriHuUcbwefeiSHlepiVl^iulollM!  initial  Hin  of  the  hifilt-pnt'«l,  *>ttrUi«r] 
ba  ra  nan  is  blood,  uiil  bum  of  a  ttumkaiti  >lkm«<<|  t>y  th«  \»^ ;  BhciliMr  1 
br  wv  oTa  pfopa  sg^.thal  u.amrvd  la  pnUnty ;  wtMilKr  h«  Iiwlajiy  bodiljfl 
d?fn:i,OT»aswl(UelMlloui;WcewUdidwqaMeilUm.  The  like  biquiriaiV 
■niMid  •absvebwniiwki.mnlatumstMidisopiKwmiliglbaMiiUDPaiinsu, 
pKfioui  10  thtHf  cOMvcntioo- 


CMAf.V;]         AKOtHTIHO   OF  TnE    PH1E8TS. 


139 


washed  mib  water :  "  Aaron  and  his  sons  tlioii  shalt  bring 
unto  the  door  of  the  tabernacle  of  the  congregation,  and  alialt 
wash  ihem  with  water;"  ver.  4.  From  hence,  some  ex- 
plain those  wonis  of  our  Saviour  to  John  the  Baptist,  when 
lie  deKirnl  to  be  baptized  of  him  :  "  Thus  it  becometh  us  to 
fulfil  all  nghtL>ou9nes8,"  Matt.  iii.  !&;  that  is,  being  about  to 
unter  on  his  |ine«tt)r  ofTtce,  it  became  him  to  be  bitptized,  or 
waabcd.  according  to  the  law  which  he  was  subject  to;  or, 
a*  the  apostle  expresses  tt,  "was  made  under;"  Gal.  iy.  4. 
Othentlhink,  that  "  fulfilling  all  righteonBnL'ss"  here  means, 
ownin{(  and  complying  with  ever^  divine  institution,  which 
John's  baptism  w&s.*  Be  this  as  it  will,  tiie  ceremonial 
washing  of  all  the  priests  was,  doubtless,  designed  to  be  ty- 
pical of  that  purity  of  heart  and  life  which  is  declared  to  be 
essential  to  the  miiusters  of  the  gospel ;  1  Tim.  iii.  2.  7,  and 
elsewhere. 

Wo  now  proceed  to  consider  the  unction,  which  was  on- 
otlier  ceremony  at  tlie  consecration  of  the  pricala.  floiiwin 
represents  this  anointittg  (which  term,  he  seems  to  think,  in- 
timates the  profusion  of  the  oil  used  on  the  occasion)  as  pe- 
culiar to  the  high-priest;  whereas  the  second  priei^ts.hesaith, 
were  only  sprmkled  with  this  oil.  min^^ed  with  the  blood  uf 
the  sacrifices.  But  in  this  he  is  uudoubtedly  mistaken  ;  for 
U  the  ceremony  of  sprinkling  was  commnn  to  Aaron  and  bis 
MOB,  Lev.  viti.  30,  so  also  was  the  anointing.  Thus  the 
Lord  spake  unto  Moses,  "Thou  shall  anoint  Aaron  am!  his 
hODs,  and  coosccratc  them,  that  they  may  minister  unto  mc  in 
iJie  priest's  office ;"  Exod.xxx.30.  Again,  it  is  said.  "These 
lue  the  names  of  the  sons  of  Aaron,  tlie  priests,  who  were 
anouited,  whom  ho  conaectatMl  tu  minister  in  the  priest's 
office,  even  Nadab  and  Abihu.  Eleaxvir  and  Itliamar;"  Numb. 
iii.  3.  There  sccni*,  however,  to  have  been  this  dificrcnce 
lietween  the  high-priest  and  tlie  common  priests,  that  every 
high-priest  was  anomted  at  his  consecration,  at  least  before 
the  captivity;  whereas  noao  of  the  conunon  priests  were 
anointed  after  the  inunediate  sona  of  Aaron.  Every  higfa- 
privst,  I  Kty,  was  anointed ;  only  when  Elcazar  succeeded  bin 
father  in  the  hif^h  priesthood ,  the  ceremony  of  anointing  sccma 


WtUii  MikHI.  lom.  II  lib.  u.  diitnt.  u.  moi.  47. 


HO 


jewitn    AKTIQVITISfl. 


'BOOlE 


to  have  brcii  utut(tvi)  at  lua  cousecration,  because  he  had  been 
anoiutcd  before,  whea  ho  was  couaccrated  a  common  priest. 
There  h  mi  other  account,  therrrore,  of  the  cereinonv  of  hiti 
inntaluR'tit,  but  his  being  clothed  with  his  fiithcr's  ponti5rTnl 
^nueiit^;  Numb.  xx.  28.  That  the  succeeding  high-priesta 
were  anointed  at  their  consecration,  may  be  certainly  inferred 
from  that  perpetual  law  concemini^  the  hi(;h-pric8t  (menning 
not  only  Aaron,  but  any  of  his  snccc«»or9  in  that  office). 
wherein  he  is  called  "  the  pricut  that  is  anointed :"  I>ev.  iv.  3  ; 
see  aliK)  vur.  Wi.  And  tliin  being  the  diMtinf^uisbin^  rhamcter 
of  the  hi<^h-pnest.  it  may  likewise  be  inferred,  that  the 
common  priests,  the  tucceftsorv  of  Aaron'»  cons,  were  not 
anointed. 

Maimonides  and  tJie  lalmudical  rabbiett  Apeak  much  of  a 
Mfrrdot  <id  hctUim  Httctitu,  or  prie«t  anointed  for  war,  who. 
Ihey  say,  was  anointed  with  the  same  oil  that  the  hi^h-priest 
waA,  an  being  little  inferior  to  him  in  dignity,  though  in  (bo 
sanctuary  be  mnnstercd  onlv  as  a  common  priest,  and  wore 
no  other  garmoutu  tbuu  tbey  did.  llin  proper  ottice.  as  Uicy 
inform  a*,  was  to  attend  the  camp  in  time  of  war,  and  en- 
courai^  the  people  lo  the  battle. accordingto  the  foltowinir  law : 
"  And  it  shall  be,  when  ye  are  come  nigh  unto  the  battle,  that 
the  priest  shall  approach,  and  speak  unto  the  people,  and 
shall  «fly  unto  tbcm.  Hear.  O  Israel,  you  approach  this  day 
unlo  battle  against  your  enemies :  let  not  your  hearts  faint ; 
fear  nut,  and  do  not  tremble,  neither  be  ye  terrified  beimuBC 
of  them.  For  the  Lord  your  God  is  he  that  goeth  with  you. 
lo  tight  for  you  against  your  enemies,  to  sare  you  ;"  Deut.  xs, 
2-4.  Maimonides  Kiith,  that  when  he,  who  is  anointed 
for  Uie  war,  standing  on  a  high  place,  before  the  whole  army, 
hath  pronounced  thefte  words  in  the  holy  tongue,  another 
priest  under  him  procluimeth  it  to  all  the  people  witli  a  loud 
voice  :  and  then  the  anointed  priest  anith,  "  What  man  is  Uiero 
(hat  hath  buitL  a  new  house,  and  hath  not  dedicated  it '.  Let 
liim  j^  and  return  to  his  house,  lest  he  die  iu  the  battle,  uikI 
another  muo  dedicate  it.  What  man  is  tfaere  that  hath 
planted  a  rineyard,  and  hath  nut  yet  eaten  of  it'^  Let  htm  also 
go  and  letuni  unto  hi»  houfe.  lest  be  die  in  the  battle,  and 
aiioUicr  muii  eat  of  it.  What  mail  is  there  thul  Iiatli  bctroUicd 
■  wife,  and  bath  not  taken  her  ?  Ix-t  him  go  and  rctiini  uuiu 


(A  p.  f .] 


ANOINT 


HBST». 


HI 


liin  house,  Im  be  die  in  Irattte.  and  another  mnn  t:ikc  her;" 
Dent.  XX.  fi — 7.  Thus  much  the  anointed  firicat  xpeaLetli. 
and  the  officer  proclainiuth  it  aloud  to  the  people.  Afierward 
the  otlir^^r  himt^i-lf  speiikcUi,  aud  Kaitli,  "  What  man  is  there 
that  is  fuarfiil  and  laJnt-hearted  ?  Let  him  goand  return  unin 
his  house,  lest  his  bnrthrea's  heart  faint  av  well  an  his  heart," 
Deut.  XX.  8;  and  another  otHcer  proclaims  it  to  the  people.* 
\ow,  though  it  may  be  very  naturally  supposed,  that  aome  of 
the  priests  attended  the  camp,  as  a  kind  of  chaplains  to  the 
refj^iments,  and  an  having;  some  particular  service  assti^ed 
them,  which  made  their  presence  Decexsarv,  namely,  to  blow 
with  the  trumpets,  {Humb.  x.  H.  9,  and  to  encourage  the 
people;  nerertheletts,  that  there  wa&  one  prieat  peculiarly  con- 
secrated to  this  flerrice,  and  of  superior  dignity  to  tjie  common 
priestA,  doe*i  not  appear  in  Sciiptiii'e ;  and  vtc  havt ,  therefore, 
no  reason  to  believe  (notwithstanding  this  rabbinical  Miction) 
that  any  pneiit«,  after  the  oodb  of  Aaron,  were  anointed,  but 
the  higJi-priest  only. 

The  omtmeiit,  or  oil,  with  which  the  priest  was  anointed, 
is  described,  and  there  is  a  receipt  for  making  it  to  the  book 
of  BxoduH,  chap.  xxx.  23 — 26.  It  was  compounded  of  spicy 
drugs,  namely,  myrrh,  sweet  cinnamon,  sweet  calamus,  and 
cftssia^  mixed  with  oil  olive.  Mitimonidex  pretends  to  tell  us 
tJie  manner  of  makinf;  this  mixture.  **  Each  of  these  four 
spices,"  soith  he,  "  was  pouiidcd  Beparately:  then  they  were 
all  mixed  together,  and  a  strong  decoction  of  them  mad* 
with  water,  which,  being  strained  from  the  ingredients,  was 
bailed  up  with  the  oil.  till  the  water  was  all  eTaporated."f 
Tlte  rabbiea  are  very  positive,  that  no  more  of  tliis  holy  oil 
was  mode  aft«r  Uiat  which  Moses  made,  for  anointing  the 
tabernacle,  and  tlie  first  set  of  ptieata^     And  they  ground 


*  AUinutn.  de  [tf^itbiu.  chap.  vil.  sect.  i. — iv, 

•f  Dt  Apparaiu  Tcmpli,  cap.  i.  wet.  i.  apud  Cnnii  Faacicutum  Sestom, 
p,  64,  CI  SM).;  C'oiiDU>enL  in  Mnha.  tit.  ('herithoih,  cap.  i.  MCL  i.  torn.  r. 
p,  237,  238,  edit  Suretthuv;  IlMtin^  de  Legibus  I icbrror.  MCt  crii.ctui.; 
rt  SchKlunl.  Jus  H«giiim  llwbcsor.  cam  notia  Carptor.  thtwr.  ir.  p^  63, 

M  *«] 

I  Vid  T4lmiKl.Cbentliodi,cap.i.;«$chickui).  JiuR«Kiuni;«tC&rp«>v. 
DM.  p.  (i7— 71. 


143 


JBWISn    AKTIQUlTlBt. 


[rook  I. 


their  opinion  tni  Jiv  foUuwin^  passago,  which  they  umli-niltuid 
aa  a  pruhiliiUuu  of  waking  it  in  any  fature  time:  "Thin  ithail 
be  an  holy  UDuintin^  oil  unto  me  throughout  yourg^>ncnitiut»< 
Upon  man's  fietih  it  shall  not  be  poanKl,  n«ilh«r  hhall  ye 
taiJke  any  other  like  it,  after  ihe  composition  fif  it;  it  is  holy^ 
and  ahnll  be  holy  unto  you.     Whosoever  compouudcth  nny 
like  it,  or  whosoever  putteth  any  of  it  upon  a  slnuigur,  shiill 
even  lie  cut  otf  from  hiit  people ;"   Exod.  \xx.  31 — 33.     But 
this  only  meouH.  aa  Christopher  Cartwri<^hl  juHtly  oboen'os,* 
ttitit  none  of  it  HhouUl  be  matlo  for  any  private  or  profane  uvc ; 
not  that  nhen  it  -was  uecesnary  for  the   holy   parposes   (at 
wbici)  it  was  appointed,  no  frcnh  quantity  fkhould  evrt  be  made 
by  thu  original  receipt.     Indeed,  I  can  see  no  rea»on  why  % 
■voeipt  abauld  be  given  for  mnking'  it,  if  no  more  wm  to  be 
made  of^r  that  tirst  parcel.     Uesideit,  the  quantity  made  by ' 
Moses  with  one  hin  of  oil,  a  niiauure,  according  to  Biahop' 
Cumlwrlood,  little  more  than  a  wine  gallon,  could  not  fa« 
much  mure  Uiau  wan  BulBcieDt  for  anointing  the  tnherirada 
und  all  its  furniture,  the  altar  and  all  iu  vessels,  the  laver,  and 
Aaron  and  hi.s  four  sons;  ver.  26 — 30.     Or  if  any  aftt^  all 
remained,  it  could  not  be  sufficient  for  anointing  the  succeed^ 
ing  high-prieflii)  for  m»nv  tig's;  nor  would  it  keep  so  lon^, 
but  evaporate  and  be  dried  up.    The  rabbics,  indeed,  nhraya 
dexterous  at  unravelling  dillicultics,  tell  ua,  it  was  miraculously 
preaerved.f  like  the  pot  of  nuuuia  m  tlic  urk  of  the  covenant, 
and  was  multiphed  lUce  the  widow's  cruse  of  oil,  1  Kings  xviu'- 
14.    They,  however,  acknowledge  ii  was  lost  in  Josiah's  tiraoi , 
about  lil\y  yuan  before  the  destruction   of  the  temple,  antti 
that  after  thiit  uo  more  high-prie-ita  were  anointed.;]:     But  if] 
by  the  "  two  anointed  ones,"  spoken  of  by  Zcchonah,  "  that 
atutd  by  the  Lord  of  the  whole  earth,"  Zech.  iv.  14,  ai«^ 
meant,  {us  Kimchi  ami  niiiny  othen  underiitand  that  [>nKsage]|^ 
Joafaua  the  high-pricet,  and  Zerubbabel  the  govttinor.  who] 

*  Slseu'IWgninica-Ralibinka  in  Bxod.  ua.  S3. 

t  Schickard.  iib|  atipn,  |i.  <I0;  Tsltnud.  ClMtillKiUi,  cap.  *■  •!  «■;  «i^ 
UanttiK«r.  dsJvm  Usbnnr.  LsgJtwis,  le(.cls.cx.  p.  IM,  IM.edit^  Tfafi, 
10S3. 

1  Taimsrf.  Choriihoth,  cat',  i-:  ft  MsiiBOB.  ds  Appanlu  TDispli,  cip.  i.- 
HVl.  viu.;  «i<l.  Scbiekonl.  uln  fuprs,  p.  69»  70- 


lAV.  T.] 


ANUINTINU    OP    TUB    I'RIKSTS. 


MS 


RCleil  M  king  of  the  Jews,  this  will  be  iiii  evidt'nce,  thai 
aiMMHtiog  was  used  even  iilur  tht-  cnptivity.  Kiisebiua  in  of 
opinion,  thni  it  coiitinueU  in  use  till  our  Saviour's  timc^* 

As  to  the  inaoncr  of  perrormin^  this  ct^himony,  the  lubbies 
relalt*  it  with  ai  luucli  pattivuUirily  Hiid  confi(l«nce  att  if  (hey 
hud  been  e^'e-witnesHen  of  it.    tliey  tcU  lu,   indeed,   they 
had  the  account  of  it  from  tlicir  wise  men,  and  tbey  had  it 
from  the  prophets,  who  had  swa  it  performed.    They  inform 
us,  that  the  oil  was  poured  on  the  top  of  the  priest's  head, 
which  was  bare,  so  plentifully,  as  to  run  down  his  face  upon 
his  be«nl  to  the  collnr  of  his  robe;  and  some  say,  that  he 
who  auoLDted  hiin.  drew  on  his  forehead,  with  his  finger,  tlio 
figure  of  the  Greek  Caph,  or  Kappa,  the  lirst  letter  of  the 
word  p3  coM^n,    Whereas  others  make  it  to  be  the  figure  of 
tlie  Greek  Chi,*  whica  some  »up|^io*Mj  was  for  ihe  first  letter 
in  -xptv,  uHgo,  and  \j»tarof,  unctits,  in  which  they  discover 
a  great  typical  mystery.     But  all  whicli  can  with  any  certainty 
be  depended  upon  ift  that  very  hrief  account  given  us  in  Lo- 
viticua:  "  And  Mosea  poured  the  anointing  oil  upon  Aaron's 
bead;"  Lev.viii.  12.     And  by  the  Psalmust,  when  he  coca- 
inrea  bruUivrly  love  and  unity  to  "  tbe  precious  ointment  on 
Uie  head,  that  ran  dowti  upon  Aaron's  beard,  that  went  down 
to  tbe  skirts,"  or  the  collar, "  of  his  gamtents ;"  Ps.  cxxxiii.  2. 
SoRi«sup{Mt»e,  that,alth«consccratiooof  tbe  high-priest,  this 
unction  was  repeated  seven  days  together,  an  opinion  which 
tbcry  ground  upon  a  paasoge  in  the  book  of  Exodus,  where 
that  "  son  of  Aaron,  who  it  priest  in  his  stead,"  that  is,  high- 
priest,  is  enjoined,  "  wbeo  he  cometh  into  the  tal>emacle  of 
the  cungregatiou,  ia  order  to  aiinister  in  Uie  holy  place,  to 
wear  those  garments,  in   which  tie  was  anointed  and  con- 
«ecr*te<I,  seven  days;"  Exod.  xxix.  29,  30.    Bat  it  does  not 
follow,  that  therefore  he  was  to  be  anointed  seven  times  over. 
The  higli-pricst  being  represcntetl  in  the  New  Testament 
as  A  type  of  Christ,  Godwin  very  reasonably  suppose*  his 
unctami  to  be  typical  of  those  extraordinary  giflH   and  in- 
tiueocos  of  the  Spint  with  which  the  human  nature  of  our 
Lord  was  endowed,  and  which,  in  allusion  to  this  type,  are 

"  EuMh.  Demoiirt,  ETwig,  lib.  »iii.  p.  387,  Hit.  Pari^  1«28. 
t  Vkl.  de  Bartnora  ei  Maimonidem  ia  Miiha.  lit.  CberillMli,  cap  i: 
asTL  t.  «l  SvUaa.  dt  Soec<M.  in  PoiNiAcaL  lib.  ii.  cap.  ix. 


U4 


JftfflfiU    AKTIQDlTIEv. 


[■OOK  I. 


expre&8«d  by  iinulitlinir  him:  "OuJ,  thy  G<i(l,  liaUi  anoint 
itiet!  with  the  oil  orgladnex^  nhtive  thy  fclluvvH;"  ]Vahii  .\lv.  7i 
It  it  obMnrod,  thiit  thU  fipintuAl  unction  of  Christ  wa«  ui: 
ptfrforraod  nt  once,  but  at  three  diflercnt  limes,  each  cD'uiiton 
being  more  pleiuit'iil  than  tho  former.     T)ic  first  was  »l  his 
birth,  and  in  hia  niinortty;  und  it  a|i[»t>iired  ni  the  extraor- 
dtnanr  wisdom  which  he  discovered  ut  twelve  yeura  old.  inso- 
much. tliHt  when  at  that  early  >ige  he  laughl  in  the  teuiplai 
amoug  the  ftcrilies  and  doctont.  "  all  who  heurd  hiui  M-erel 
actOQiBhed  at  his  understanding  and  aiiswen;"    Luke  ii.  47.1 
The  fl«coiid  was  at  his  baptism,  when  (iie  Spirit  of  God  de^i 
itcended   like  a  dove,  and  lighted  upon  him;  Matt.  iii.  ItiM 
The  third,  and  most  cooipletc,  was  upon  his  aaccnsion,  when.] 
he  "  received  of  the  Fatiier  the  promise  of  the  Holy  Ghost,.! 
which  he  shed  forth  upon  his  discipItS;"  Acb<  ii.  3^.     The. 
prophecy  of  the  pDuiuust,  coula.tne<l  in  the  forly-tifth  FkiIdi^ 
to  which  I  referred  above,  relates.  I  nppruhciid.  not  so  much 
to  the  two  formor  unction».  which  were  designed  to  (qualify 
him  for  his  miiiiatty  on  earth,  as  to  that  which  be  received 
nfier  his  ascension,  in  reward  of  his  bumitiation  and  obedietice^ 
The  second  part' of  the  ceremony  of  consecration  was  en«j 
robing  the  priests  with  the  sacerdotal  veatmcnts.    These  were 
eifcht,  four  common  to  the  high-priest  and  inferior  priaBts, 
and  four  peculiar  to  the  high-priest,     llic  former  were  tlie 
drawers  or  breeches,  the  coat,  the  girdle,  und  the  bomicl  or 
turban;    lixod.    xxvtii.    40—42.      The    latter,  llie  robe,  the 
ephod,  the  breast-plate,  and  the  holy  crown.     All  theae  gar-, 
mcnts,  especially  those  peculiar  to  the  higfa'priost,  wen  ex- : 
ceeding  rich  and  ^lumptuous;  the  colours  gay, and  disposed  in, 
a  beautiful  contrast;  they   were  orDament«d  with  rich  cm- 
broidery,  and  84:t  off  with  gold  and  jewels;  and.  no  doubt, 
they  were  very  grueefut  in  their  s,hap«and  forta,  according  to 
the  taste  of  thuse  limes.    Liitie,  indeed,  can  be  advanced  with 
certainty  concerning  the  fashion  of  several  of  these  vestments,  1 
Mosea  having  left  us  hardly  any  thing  more  than  iheir  names. 
Josephiw.  indeed,  hath  given  a  particular  description  of  them 
all,*  aivd,  doubtJ^s,  a  very  faithful  one,  according  to  their 
fashion  in  his  time.     But  who  can  say.  how  far  it  might  hare 
altered  during  many  ages,  and  in  such  various  changes  as  tho 
*  Afiiiq.  Ub.  Hi.  np.  vii.  loia.  J.  p  13a,  edit  IU««tC- 


I'HAI*.  v.]  UAKMUNTS    Of  THE    rRICSTS. 


}4S 


Hebrew  commonwealth  had  undergone,  from  the  time  of 
Mosei  f  The  account  given  by  tliu  rabbies  is  very  diftei-ent 
from  hit* ;  and  St.  Jerome 'h,  as  to  some  of  Uit^se  gunnentB, 
diflereiit  from  both.  The  modcruR.  wbo  have  set  befort-  ua 
lively  descripliuas,  in  wntlug,  and  in  pictures,  vary  bo  much, 
that  some  of  them  seem  to  bare  furnished  the  world  with  new 
model*,  for  ma»()iivrddi-  hiibiU,  mtiier  tliaii  to  have  detiueuU-il 
the  real  fushloo  of  the  {iontihcal  ve&tUKOts.*  Thia  caution 
pnmiaed.  w«  nUall  endeavour  to  give  you  the  bettt  accomit  we 
ran  of  these  garmentA,  m  the  order  in  which  they  were  put  otu 

The  first  was  the  *T3-«Ci130  michneie-btuih,  which  we  render 
'^  linen  breeches;"  Exod.  XKviii..4d.  And  according  toJo- 
eephus,  il  much  n%embltHi  the  modern  gurmeni,  which  we 
call  by  tfiat  uaiiie  ;  fobbe  says  it  was  t'antetmd  romid  the  mid- 
dle, tft^tavwmv  lie  «niro  rwv  wohtfv,  the  feet  or  legb  being 
put  into  it.t  \U  u^w  was  "  to  cover  their  nakedness,"  as  it  Is 
expressed  in  the  book  of  Exodua;  that  in,  for  the  sake  of  de- 
cency, whi^n  tliey  stood  aloft  on  the  altar,  and  the  people 
were  l>eneath  them,  or  eren  when  they  were  on  the  ground. 
otooping  to  perform  any  part  of  the  sacred  service.  Moset 
baa  left  us  no  description  of  these  (Irawers,  only  that  ttiey 
were  made  of  Imen.  and  that  they  were  to  "  reach  from  tlie 
loin*  even  to  tlie  thigha  ;"  that  is,  according  to  the  rabbies,  to 
the  butUtm  of  the  Uiighs.  or  to  the  knees.  They  also  inform  us, 
that  tJie  wuistfauiid  was  a  little  above  the  oarel.  and  near  the 
heart ;  and  that  llicy  were  tied  about  the  wntst  with  a  string', 
run  throui/li  the  waistband,  in  the  manner  of  a  purse-  This 
ganuDut  wat^  cmnmon  to  tlic  high-pricitA  and  to  the  mfenor 
prieata.t 

That  no  such  i^uniiBnl  whh  wore  in.  Noah'n  time,  t^eenis  evi> 
dent,  from  tht-  xtor)-  of  his  being  uncorcred  m  hii  tent,  Geo. 
ix.  2]  ;  nor  by  the  Jews  in  the  time  of  Moiea,  except  by  the 
prieais,  nnd  tlim  perliaps  only  when  they  were  tilBciutin^  at 
the  shnr,  ax  may  he  reaaonably  conjectured  from  the  law  m 

*  Anutog  «dwo,  cooipwc  Brauinua  de  Vntilu  S«£«nl.  p.  646,  647.  6i&, 
odrt.  1701 ;  or  Wibni  Uutodl-  torn.  i.  lib.  ii.  d>»cn.  ii.  Md.  »knu^  witk 
Calmct'*  DirUanvy,  unii-r  th*  wgnJ  ptiwt. 

t  AnlK).  ubi  toprt,  aiwl.  i.  p.  ta9. 

I  Maimoo-  d«  Appamu  Teaipliicap.  viA.  mvi.  xniv  p  146;  Crcnti 
FMoknUStili. 


JHWfafl    ANTIDVlTlK*. 


e<roi 


DeuteroQOiiiy  agaiu«t  itie  imnjoilest  wuman.  Ucitt.  xxv.  II ; 
for  if  it  had  been  cooiiuonly  wvre,  aim  could  not  easily  have 
oommitled  the  criiutr  for  which  »be  wu  coiidemoed  to  lose  ber 
hftod.  Probably,  in  David's  time,  it  nut  worn  only  by  the 
pncnts,  which  may  be  the  reasoa  that  wheu  Hanun,  king  of 
the  AmmOuitM,  "  shaved  off  half  the  beardii  of  David'*  ftor* 
vntits."  or  anibusuwdurs,  "  and  cut  off  tbi^ir  gnmientK  in  Cbe 
middle,  even  to  their  itintfrioni,"  and  disiaiHst-d  tbciu  in  thic 
disgraceful  nntl  indecent  condition,  "  they  wve  gnatiy 
afthatued  ;"  2  Sam.  x.  4.  o.  That  thin  tranueni  was  not  used 
Biuung  the  Kumans,  in  latter  limes,  cvuu  by  tlivir  pnehUi.  ap- 
pears from  Martial's  ludicrouK  deacriptton  of  one  who  wa«  m> 
crilkinK  ■ 

l|»  iup«r  •irtdm  am  htcUnliijMU^ 
L>um  imi'cat  cotiru  colU,  imnaM^H  auuiu, 
iBgpM  imi*  appaniit  licnua  ncris-* 

Suotonius'it  account  of  the  manner  of  Juhua  Cieaar'a  death, 
makes  it  murv  tliau  probablo  that  he  wore  no  such  g-amient. 
"  Utqae  animadvertit  unditjue  se  strictu  jtu^onibiia  peU,  locra 
ij^Mlt  obvnivit :  simill  siuiatnt  maiiu  aiuum  ad  imu  cnira  do> 
duxit.  quo  hunestiu'^  cuderet ;  ctiam  infehure  (.■orporia  parU 
veiata/'t  I'pon  the  whole,  il  may  W  rvusouably  concluded, 
that  the  uhc  of  this  decent  gnnnent  had  ii»  origin  froal  the 
divine  inititntion  of  the  Jr«i»h  priesthood. 

The  second  ^nnent.  whicli  wiu  put  on  after  the  breechea, 
was  the  niro  chftln»ieth,  or  cnat,  us  it  is  called  in  our  trana- 
lationj  Exoci.xXTiii.40.  Il  was  made  of  hnen  ;  Kxod.xxrix. 
27.  We  have  no  dvscripttun  of  the  iai)biun  of  it  in  Scripture, 
except  in  (he  visionary  appearance  of  Christ  to  St.  John,  to 
the  form  and  habit  of  a  priest.  Rev.  i.  13  :  and  he  is  aaid  tu 
be  ivSt^M^foc  vo^vpv,  "  clothed  vtilh  a  garment  down  to  the 
feet/*  which  perfectly  agrees  with  the  de&cription  the  Jcwiah 
writefR  give  of  the  chelhoneth  :  who  say,  that  it  reached 
dowa  to  the  feet :  and  that  it  likewise  had  sleeves  which  cum 
down  to  the  writtt,  and  was  tied  nbout  the  nock,  in  the  *nxat 
manner  as  the  brenfrhes  about  t)ie  waist;  so  that  it  was  not 
much  unlike  a  long  shirt.^    It  was  common  to  the  high-priest 

*  Lib.  in.  vfugntn.  34-  i  U  Vaa  Jul.  Cm».  otfi.  Uiai. 

i  ^UawM.  d«  Affwrntu  Tanplii  <:a|»>  iili.  vvct-  i.«-ii.  tiiuil  Crwnl  Fu- 
desl.  Sntan,  p,  IM     "  De  lnni;iivilit»#  luiucanifn,  enuii  Ilia triarMkt qaa- 


CIM>i  itf.]  CARHSNTS    OF    TUK    FKI£STS. 

and  Ute  infanor  priusts;  except  Uiul,  perliap«,  ihe  luuic  of 
Ute  hif^-pru-sl  wait  ratli^r  insdc  of  finer  liiieii.  or  wuvo  in  a 
tuorc  curions  niniiucr  :  for  it  in  caittid  \'2U.'n  J'UTQ  {■hethonetk 
taJtbitf.  whicli  we  render  the  "  broidered  coBt;"  Exod.  xxviii. 
4.  Aiimwortli  translalrs  it,  "  u  coat  of  t-ircLed  work ;"  and  ob- 
Mrve«,  (but  tl  di(}ttnfd  Crum  bruidt*rvd  wurJc,  because  that  wu 
«r  various)  colottn,  wbemH  this  coat  w^m  all  white,  hui  wove 
in  circleii,  or  rouud  IwUow  places,  tike  eyee.  The  »atue  word, 
he  remarVs,  i*  used  atterwards,  ver.  J 1,  fbr  uucftes,  or  hollow 
aock«iM.  ui  wliich  jeweU  were  set.  Dt.  Ltghtfoot  conceives 
iJit:^  tunic  to  be  u  sort  of  dtiiper,  wove  in  M>nie  ti;^-ure,  as 
circkn.  or  chcckent.*  Tfat:  high-pricHt,  when  he  went  iuto  the 
holy  of  holie»  on  the  day  of  expiutiou,  ^-;i8  clothijd  utdy  in  the 
i>rii/a  d/^a-.  U9  they  aJV.cominuidy  calletl.  or  tlie  ganucnls  of, 
tile  couuuoa  pnests,  ■  Lev.  xvi.  4 ;  yvt  the  tunic  which  he 
then  wore  u  itu|>puMd  to  be  somewhat  ditfeivnt  from,  uud 
perhaps  meaner  thau  thein* ;  thai  it  mi^ht  be  more  suitable  tv 
ihe  peculiar  ttervict.*  and  deep  humilintiun  of  that  day.  This  jf 
thought  to  be  intimated,  in  tJic  coat«  made  in  oouimoD  for 
Aaron  and  bis  soiih  l>eiog  called  U>1P  rOTO  chcthouelh  thiih, 
Kxod.  xxxix.  ^;  wbereaa  the  tunic  which  the  liigh-prievt 
frora  on  the  sotcoin  feast  day,  is  called  73-nsn3  ckethoiuth- 
'hadh\  Lev.  xvi.  •!.  The  ihesh  is  imagined  to  be  a  fine  sort  of 
^Tfittan  bnen.  »uch  as  was  worn  by  their  princes ;  for  witli 
it  Phamoh  dothod  Joseph ;  Oeit.  xli.  A'2.  Sonui  tuko  it  to  be 
a  fioe  coltitn ;  M-hereas  the  word  13  badh,  i^  supposed  to  im- 
port a  common  and  meaner  sort.f 

Draoniiis  i«  of  opinion,  that  there  wfts  no  difTcrcnce  between 
ibe  thrtk  and  the  badht  as  to  the  tiiieneas  of  llie  tituB',  the 
[anrcAttase  badh,  or  Unen  bruechesj  being  spoken  of  ^  nude  of 
*wntro  §hti§k laonJttor,  "  fine  twined  liuen,"  a^  our  tranah- 
lotH  nrntler  it.  And  the  only  ditference  between  them,  which 
be  Assigns,  i*.  that  the  budh  (being  derived  from  1T3  badhadh. 
mtius)  waa  uuulc  of  a  single  thread,  and  the  ikhh  (which  word 

ran  tnsnicv  pettuebsat  id  volsm  maniu,  et  pro  latitudtne  qmbu*  paicbam." 
See  othet  tonimoaia  npud  Bnuniuni  de  Vestitu  Sac«td.  lib.  ii.  np.  U.  lect. 
VII.  p.  4(il,  edit  ICflO.  lect.  crcxU.  p.  372,  edit.  1701. 

*  Temple  S«nic«,  ctup.  iU. 

\  VtA.  Cuinrum  de  Kepab.  Rebr.  Bb.  U.  cap.  x.;  et  Leuadea.  Phllol. 
Uefar.  iQUL  cUaMrt.  Ultu.  p.  179,  180> 

1.3 


m 


JKVISH    ANTIDirtTlCll. 


[book  I. 


iti^ilies  six)  wad  composed  of  several,  perhaps  »ix,  (hreadi* 
twisted  together.  He  supports  tJiis  ivcntimcnt  by  the  testi- 
mony uf  Maimonides,  and  rartoua  other  Jewi&h  doctors.* 

The  tKird  gnrmont  was  the  DJax  ahnet.  «r  j;irtllr;  Kx^td. 
xxviii.  40.  This  was  likewiw  made  of  the  CC  thi^h,  or  liue 
twioed  linen,  and  cvirioueJy  eiitbtx>tdcred  with  a  variety  of  co- 
lours; Exod-xxxix.  "20.  Mo«e«  ha»  not  ac»juiiinto*l  us  either 
with  the  length  ur  breadth  of  thi»  girdle.  But  Josephuii  and 
the  ntbbies  have  given  um  the  meusure  of  it,  tJiough  their  ms 
counts  are  verv  differem.  It  went,  according  to  Jo^ephus. 
twice  altout  the  waist.f  But  M»iiijonideH  makes  it  to  be 
thirty-two  elU  long.;^  If  thin  account  be  true,  the  use  of  it 
Keema  lo  have  been,  not  only  to  bind  the  tunic  close  and 
tight,  but  lo  iterve  for  a  warm  tipfier  gantient,  by  svi-nthin^ 
the  body  from  the  arms  lo  the  waiitt ;  and  also  to  strengthm 
the  bitck  for  the  laborious  work  of  killing,  dreflsiog,  and  burn- 
ing the  sncnfices.  However,  Jo&ephus's  nccount  seems  the 
more  probable;  partly,  because  so  warm  u  dress  wotdd.  in 
that  wami  climate,  have  been  highly  inconvenient,  eiapeciaUy 
when  tliey  were  engngcd  in  the  most  laborious  part  of  their 
employment,  or  were  lending  the  fire  on  the  altar;  and  partly. 
becauK  in  the  visionary  appearuocc  of  Christ  in  the  priest'* 
habit,  referred  to  before,  ho  is  Rud  to  be  "  girt  about  the 
paps  with  a  golden  girdle :"  nn  expression  which  renders  it 
unlikely  that  the  grmler  part  of  his  txxly  wus  swathed  with 
it;  rather  intinmtinir,  that  it  was  tied  odc«  or  twice  about  the 
breast.  Josepbus  informs  us,E)  that  it  was  tiecl  in  a  knot  beforv, 
the  endii  of  it  hanging  down  for  omamenl  to  the  leet ;  but 
that  whcu  the  pric«t  wati  about  any  work,  which  obliged  hiui 
to  ctoop.  »nd  the  ends  of  ihe  girdle  would  be  in  his  way,  be 
threw  thrnt  over  his  left  i»houMcr.  Miiiinooides  make»  ihe 
breadth  of  th«  ^rdle   to  be  three  ftngerB,||  Joaephus  four; 

*  \  td.  BfMU.  de  Vnijtu  Sacod.  [Ictir.  lib.  i.  cup.  n.  wil.  lii.  p.  13— 3S, 
edit.  KxtmA.  16ftO;  allw,  •»«.  i«ii.— irix.  y.  IT— 19,  edit,  1701 :  cap.  vl. 
•«t.  »»ii.  p.  131—134,  «lk-  16S0i  M<ci,  Mil.  xcui.  p.  101— 10.\  edit 
1701;  cap.  »ii.  necl-  i.— J*.  p.  137—141,  •©!-  I«S0;  wkA.  lev.— lerilL 
p.  lOi— l09,fN)it.  ITOl- 

t  Anuq.  Ith.  m-  np-  *li.  uct  ii  torn.  i.  p.  IM,  Cdll.  IU*«rc 

t  Do  A^tnui  Tempi),  cap-  tiii.  wet.  six.  spud  Crmitt  rvM-iml  !v<t. 
mm,  p   l-ti.  14T 

\  AiilK).  ul»  Mpn.  II  Maimoii.   .      .   , 


UAKMENTS   OF   THV    PRlBiTS. 


149 


and  he  addti,  thai  it  was  wove  hollow,  like  u  tiriuku's  t>kin, 
and  so  served  for  n  purse,  as  wull  us  u.  girdle;*  to  which  use. 
indeed,  in  ancietit  times  girdles  were  commonly  applied  both 
among  llie  Jewit  and  Itoinaus.  Hence  Horace  »aith.  "  Ibit 
no.  ijiio  via,  qui  xonani  |>erdJdit."+  And  "  zonani  |>erdere" 
is  a  Latin  phraw  for  being  a  baiiknipi.  And  hencp  also, 
when  our  Shtiouf  sent  ont  his  dittcipletito  preach,  be  enjoined 
Lhem  to  "  provide  neither  gold,  nor  silver,  nor  brans,  «c  i-oc 
Cuvuc,  in  their  punies,"  or  girdles:  Matt.  x.  9. 

The  fottrt-h  garment  was  ri'^y^JO  migbangHoth,  the  bonnet, 
or  bonnets,  ns  we  n.*iideir  the  word,  Exod.  xxriii,  40.  It  was 
ali*o  made  of  the  ttTtf  sjifth.  or  fine  twined  liuen;  Kxod.  xxxix. 
*28.  The  Scripture  is  wholly  silent,  both  as  to  the  fa«liion  of 
it,  and  the  finantity  of  linen  that  rompoAed  it.  According  to 
the  rahhiejt'  description  of  it,  it  wam  much  like  the  Turkish  tur- 
ban ;  thf>y  iiav,  it  conitisted  of  a  slip  of  linen  sixteen  ells  long, 
wound  round  the  he&d.^  Josephussailh.itwHs  like  n  helmet 
made  of  linen,  unr  wrenth  being  plaiti'<l  nnd  folded  over  ano- 
ther, and  a  thin  cap.  suited  to  the  tihajK  of  it.  put  over  all,  to 
preveiil  its  unfolding  or  gmwing  alack.§ 

The  liigh-priefit's  head  dress  i*^  indeed  expressed  by  another 
word,  which  we  render  a  uiitre;  but  the  Jewa  reckon  the 
nutre  and  the  bonnet  to  be  the  same,  only  folded  up  in  ti 
•omewhal  ditferent  maiuicr,  according  to  the  dignity  of  the 
penoi)  that  wore  ii.  They  describe  the  mitre,  ns  wound  into 
a  broader  and  more  beaatiful  form,  like  the  Turkish  turban  ; 
whereas  the  bonnet  wa«  made  into  a  more  conical  figure, 
though  not  into  a  point  like  the  Persian  turban;  and  this  ia 
what  Jo^ephiis  means,  when  he  culls  the  bonnet  aKu»i«w.|| 

Ilie  sacerdotal  vestments.  |>eculi>)r  to  tlie  high-pricf?l,  were 
the  robe,  the  ephod,  the  breastplate,  and  the  holy  crown. 
Tl»««e  are  commonly  called  the  vtxtfs  anrta,  to  diNtinguiiih 

*  Joacpti.  ulit  sti[mi.  t    C|nstoIuuni,  Ufa.  it.  rptM.  ii.  1.  40. 

t  Mumun.  il«  Ai>piinitu  Tsinplt,  cap.  riu,  sect.  ii.  et  kU.  p.  140,  141,  vt 
144,  apud  C'renii  Vucicul.  S«ti  \'>d.  Uniuniuro  de  Volitu  Sa«nl.  lib.  ii, 
c«p.  iv.  McL  xi.  ui.  p.  113,  513,  edn.  1080;  lect.  eccluaviir.  ecclnm. 
p.  4l4,41&.«]ii.  ITOI. 

ff  V\n  (upta, 

H  Antiq.  lib.  iii.  cap.  vii.  *«ct  tii-  ton.  i.  p.  Ml,  edit  Hivne.  Vtd. 
BnraiuuiD  d«  VcMiui  Sacerd.  lib.  it.  cap.  iv.  mci.  xi*.  kv.  «dit  1680;  iMI. 
trcta-  cccidi.  p-  418,  el  »eq.  «liL  1701. 


JKWISH     AfitlOCMlES. 


(book  I. 


thrill  fVdCii  ib«  plain  or  liii6)i  gamienta,*  already  described; 
for  ihey  were  richly  ornAiuenled  with  uold  and  jt:weU. 

Tlir  first  wtt«  the  Sjro  mtn^ml,  or  bloe  robe,  which  was 
worr  over  Uir  linen  vest.     We  have  the  deacription  of  it  iq 
the  hiM^  af  KxofluH :  "  And  tiiiiu  uhult  maktt  the  robe  oflhe 
cphod  b1]  of  blue,  nud  there  shall  b«  an  hulc  in  the  top  of  it, 
in  the  midst  (hemor;  it  bhuU  have  a  biudtii^  of  woven  vrork, 
round  about  the  hol«  of  it,  as  it  wera  lji»  bote  of  au  hub«rt;vun, . 
that  it  be  nut  rent.     And  h(<neath,  upon  Uir  hem  of  it.  ihuu 
vhalt  make  |Kimegnin»te»  oi  blue,  and  of  purple,  and  of  Bcailet*^ 
round  aliout  the  hem  thereof,  and  belhi  of  gold  hetween  thenl 
round  nbout;  n  gohlen  bi'll  and  a  pomegranati;,  a  golden  bell 
and  a  pomegranate,  upun  the  hem  of  the  robe  round  about," 
Exod.  xxviii.  :U— 34.     It  is  called  tlie  robe  of  the  ephod|, 
not  oitly  because  it  wnn  won!  along  with,  and  ni-xi  tinder  it, 
but  beeanAC,  mys  Maimonides,  it  n'a« girded  with  the  ephod;f 

[that  is,  the  giidle  of  the  ephod  8ervi.>d  for  this  mbe  a»  well 
•a  for  the  cpliod  iL<M.:tf,  and  Ivuiind  ilitnte  two  gnrmeiit^*.  toge- 
ther, to  Uie  body.  It  is  not  ccrtiiin  of  what  Htu^  this  robt' 
was  mode ;  but  as  it  was  coloured,  it  ia  not  probable  it  was 
linen;  because  that  takm  thi-  dye  the  vontt  of  any  sort  of] 
■tuff  of  which  ^umientA  arc  made.  Some,  therefore,  will  have 
it  to  be  made  of  wool,  others  of  cotton:  the  Syriac  vemion, 
and  after  it  thv  old  Flemish,  make  it  to  be  yellow  mlk.  Bnt 
as  to  thu  colour,  tliou|^h  we  are  not  very  certain  or  the  mean- 
iu^  of  the  Hebrew  word  JlVsri  terhrUth,  yet  il  seems  reaaonablu 
to  follow  the  KcptuHuint,  which  renders  it  hyacinlh  :  luid  so 
docs  the  r'hnldw:  Paraphni'te.  What  occawons  the  uncur- 
tninty  in  this  case  is,  that  there  in  Ikith  a  9>iotie  and  a  flower 
called  the  hyacinth ;  llif  rtlone  velluw,  and  t.hf  (lower  blue. 

I  But  conaideriog  thut  the  ephod,  which  was  wore  over  the 
upper  part  of  this  robe,  w:ui  embroidered  willi  Mcarlet  and 

I  gold,  and  that  golden  bells  hung  at   the   bottom  of  the  robe 

[itself,  it  is  more  likely  that  the  colour  was  that  of  the 
liyaointh  ftuwi^r  than  thai  of  the  stone,  since  the  gold 
scarlet  would  khow  to  more  advantage  on  blue  than  on 
yellow;  and  therefore,  we  translate  the  word  n^sn  trthflfih, 
bhie. 

*  Mumon  df  .Vp|>«ntii  Trmpli,  c«|».*iti  «l(  iiuL 

\  VU  mxn,  cap.  \  spcl.  iii.  p.  154,  Creaii  fssot.  ^«U. 


«> 


F(ii»pi   THB'ttKlKSTS. 


Id  I 


Rimod  the  hottoni  of  this  rob«,  iii  the  luaiiiier  of  a  friii^, 
there* were  little  (golden  twUs,  and  balls  ut'  blui?,  purple,  and 
Bcnrlet,  in  the  shapeof  pomegranates,  which  hung  interchange- 
ably. We  are  not  informed  in  tiie  Scripture  of  the  imniber  or 
dize  either  of  the  bells  or  pontegranatcti.  But  the  rabbies, 
who  are  not  content  to  be  iiupp(>fted  ignorant  of  any  thing, 
have  fupphed  bolh  these  ilefectH;  os«uring  us,  that  the  nnm- 
bor  of  each  was  just  seventy-two,*  the  niiinlter  of  the  elders 
of  laraet ;  and  that  each  pomcgrooate  vtan  as  tai^  m  an  egg  .i- 
Now  since  the  bells,  in  order  to  their  making  a  becoming  and 
gracofiil  appcaruiice,  must  be  tiiipponed  to  be  an  large  as  the 
pomccrauateK,  and  likewise  qIIouiii^  a  proper  space  between 
each  bell  and  pomegianate,  fur  the  Hounding  of  the  bdl»,  one 
cannot  well  admit  Ic8»  room  than  a  nail  of  a  yard,  or  two 
inches  and  a  (juartcr,  for  each  j  which,  miiliiplied  by  the  whole 
number  of  bclU  and  pomegmnates,  amounts  to  one  hundred 
forty-four  noils,  or  nine  jrard.s :  tin  incredible  circumference  in- 
deed, alMul  double  the  size  of  a  modem  hoop  petticoat ! 

ThiH  robe  is  said  by  Josephus^  and  the  rsbbies.i^  to  be 
without  sle«veit,  havijtg  a  hole  on  each  aide,  to  put  llie  arms 
through.  .Moses  describtnt  it  as  having  a  hole  at  the  top.  to 
put  the  head  through;  and  saith.  that  this  hole  bad  a  strong 
binding  round  it,  to  prereot  its  being  rent,  in  putting  it  on  and 
off;  Exod.  xxviii.  3*2. 

This  hole  in  the  top  cf  the  robe  is  cxpreased  in  the  Hebrew 
by  lerirt  ^s  phi-miAu.  the  mouth  of  his  head ;  or  through 
which  tJiu  priest  put  Ivis  heiul ;  or  by  SvOD-^  pki-/iami»ettgmf, 
the  mouth,  or  bole,  of  the  rabc  i  Exod.  xxxix.  2.3.  This  wilt 
explain  what  is  meant  by  the  Psalmist,  when  be  describes  the 
pfociouH  ointment,  Uiat  was  poured  on  Aaron's  head,  us  run- 
ding  down  "  to  the  skirt*  of  his  garment,"  i*nnf>*D  phi-mid- 
dotfittiv.  pAalmcxxJciti.  2;  the  mouth,  or  collar  of  hisrol)e;  as 
our  transistors  have  rendered  the  word  phi  in  another  place* 

*  Mshnon.  At  ApiwinuTeinpli,cSp.  iv.  p.  148,  Crtnii  Puck.  SetU. 

t  It-  S.  .laiclii  All  Eaoal.  xivili.  31;  vid  Kjua  vcrtM  ftpnd  Mraiifi  dc 
VmUI  Sacerd.  12^  u.  CS{>.  r.  «ttL  xriii.  p.  i6S,  Mtt,  edit  1680;  Wcl. 
«»cxiii-  p.  *ii,  «dH-  1701. 

;  TbM  in  imikiuUedly  ib«  neODing  vi  ibc  following  'nofds  ta  .losrptiiui 
«■■  oAaF  ai  X*'^*  t'nn^i'Taif  v^wrrvt  tirnw,  f^inm  npcrta  C*\f  t^ta  IRSfws  »^4-- 
nminr.  Aniiq  liK  ili.  rap.  ni.  feet.  iv.  wm-  i-  p.  143,  rdil.  H«v«k. 

$  Maimwi   tibi  fupni,  HTCl.  ut. 


I«S 


JKWUM    AhTiqUITIBS. 


[book  I< 


Job.  x\x.  18.  and  Ainswortti   in  this;  agroeable  to  which  ia^ 
Bitbop  Fainck'<i  pMafibrafte.    1  cao  see  nofotindatiDii.  thcr 
fun*,  for  tliat  very  disagreeable  idra,  RUggc«tnl  bvthe  geDera- 
Utyofour  metrical  iranslalors,  not  erccptinp  even  the  inge- 
DM>a»   Dr.  Wutts;  that  the   oil   wan  poiitvd    in  su  profitiw 
■quantity  on  Auron'ii  hpud,  ns  to  descend,  not  only  upon  hiti. 
beard,  but  ro  tJie  bottom  or  his  clothes  ;  which,  indeed,  il  ii^ 
not  probsble  God  would   Imvo  directed   to  lie  madr   in 
expensive  i>nd  beautiful  n  mannor.  if  they  liarl  \ivvi\  de«ii);rnei|>' 
to  be  smeared  wtth  oil,  and  thereby  to  be  utterly  upoilfd. 

I  take  the  cbm  to  be,  that  the  hair  of  his  bend  and  beui 
was  to  be  well  anoinieil  to  the  extremity,  which    probably 
reached  as  low  us  the  collar  of  hiv  robe.     Thin  whn  gnic:vritl' 
and  ornamental,  according  to  the  fashion  of  that  country,  aoc 
thoBC  times.     Hence  w\'  rpad.  not  only  of  "  wine  thnt  makell 
{^d  the  heart  of  man,  but  of  oil  to  make  his  fare  to  shiue.' 
Psalm  civ.  Ifi,  or  his  out«ide;   for  ao  O^IS  pa/tim  frcquentlyrl 
si^ifiea.  in  opposition  to  his  heart:  referring  probably  to  tl^I 
anointini;  the  hair,  which  wua  then  the  fanhion.     Hence  it  it, 
likewise,  that  David,  amon<r  other  oxpressionK  of  the  plent] 
uiid  g^lury  of  the  state,  (o  which  God  liad  advancfxl  him,  pai 
ticularly  mAulions  his   anointing  his  head  with  oil,  Psali 
uciii.6.  It  was  a  mark  ofthegaietyiuidtuxiiry  of  men  of  plea- 
sure, that  tbey  "  anointed  theniKelveB  willi  the  chief  cint 
ments,''  Amos  vi.  6.     The  same   custom  coi)tinue<l  tn  ourj 
SaTJoTir'R  time,  ait  is  evident  fn)m  a  certain  woman'tt  pourinf 
the  precious  ointment  on  his  head,  when  he  wan  entert:uike4j 
at  the  house  of  Simon  the  leper.  Matt,  xxvi,  7 ;  and  from  th4\ 
f^ntle   rcprtuif  whirh  our  I.r)rd  gave  Simon  (he  Phnrispc.  nirj 
an  occasion  uf  Uic  like  nature,  for  oniittiD^  Uiat  common  octij 
of  civility;  Luke  vii.  46.     On  the  wbolo,  beside  the  myst 
mtentjon  of  the  sacerdotal  unction,  it  wa«>  desisted,  as  tb«] 
garment*   themselves  were.   "  for   glory    and   for    beauty.'^ 
Exod.  jocviii.  2;  which  it  coidd  not  have  been,  if  they  bad 
been  thereby  daubed  and  spoiled. 

It  may  perhaps  be  objected,  that  if  thei«e  beautiful  vent 
meniH  were  nut  defaced  by  the  anointing,  they  must,  hot 
ever,  have  been  grievously  defiled  with  tlie  sprinkling  of  blond  1 
and  oil  upon  tliem.  which  was  one  ceremony  prescribed  and  ob- ■ 
aarred  m  thrconaecrationof  the  high-prioi ;  Exodxxu.21. 


rHAr.  v.^       bAituiKTi  or  thi  tkixsts. 

Btit  M  10  ihi^.  \vi  it  be  reiuark^l.  that  the  Eugli«h  word 
sprinkle  is  used  by  our  translatun  fur  two  Hebrew  n-onls. 
pnt  larak,  unci  m  iiozaA,  n»  difierent  from  «vch  other  in 
■eilsr  BB  they  are  in  sound.  The  former  d^-notci-  spriiiltling 
in  a  largi<  (juHniity;  as  when  Mohca  ik  couimHTidcd  to  take 
"  bandfuU  of  th«  ashes  of  the  funmce.  and  sprinklt^  them 
towvrd  heHveii,"  Exod.ix.8;  oiid  when,  in  Ezekiel'a  vision, 
the  man  clothed  in  linen  w  ordrrvd  to  "  fill  hii  hand  with 
coala  of  lire,  aad  scatter,  or  sprinkle,  them  over  thecitjr;** 
Euk.  X.  2.  Again,  thi«  word  is  Hpphed  to  Kuch  a  Kprinkling. 
or  mther  |)Ouriiig  of  deun  water  as  i«hould  cleanse  the  pcntonw 
on  whom  it  w*  poured  from  all  their  Althiness,  Kzek.  xxxvi. 
26;  which  seems  to  impiv  a  conHidemble  quantity,  [t  is  the 
word  used  for  aprinkling  t)tc  blood  of  the  HacnticeB  round 
alwut  upon  the  altar.  I<ev.  vit.  '1;  Kxod.  xxix.  Iti;  which 
implies,  that  no  inronaidenilile  proportion  of  it  was  difspoaed 
of  in  that  manner,  which  vtah  afterward  driwi  and  consuojed 
by  the  lire. 

The  other  word  nri  naxah,  is  usud  for  sprinkling  in  a  smalt 
quantity ;  as  when  a  man  dip*  the  end  of  his  flt^r  in  some 
liquor,  and  with  thai  Hprinklee  a  dro[>  or  two  upon  any  thing. 
Thus,  in  performing  the  rites  of  cleansing  «  leper,  the  priest  i« 
ordered  to  pour  oil  into  the  palm  of  his  left  band,  and  to  sprin- 
kle some  of  it  withhift  right  finger;  l-ei-.  xiv.  20, '27.  Again, 
"  the  prieat  shall  dip  his  finger  in  the  blood ,  and  sprinkle  setan 
limes  before  the  Uird  ;*'  Lev.  iv.  6.  In  the  same  manner  was 
the  high-priest  (o  sprinkle  the  blood  of  the  aacrificed  bullock 
upon  the  nifn'y-ceal  ;  Lev.  xvi.  14.  It  ts  not  sorely  to  be 
imagined,  that  he  was  to  throw  any  coasiderahle  quantity  of 
blood  upon  it,  lo  defile  and  deface  that  beautiful  piece  of 
carving,  and  the  curious  images  of  the  cherubim,  lie  was 
Onh*.  with  the  tip  of  his  finger.  juBt  to  spot  it  serentimefi,  and 
probably  in  a  part  where  it  could  be  easily  wiped  off.  >*owj 
this  is  the  word  used  for  the  sprinkling  ol' Aaron's  garments; 
which,  1  lliink,  uiav  Iw  eottaidurcd  as  the  wetting  God's  mark 
upon  them,  perhapa  by  a  spot  in  one  pnrticular  place;  which 
wouhl  no  more  defare  their  beauty,  than  one  black  letter 
would  sullv  a  clean  rnmbrin  handkorchu-f. 

liui  to  return  to  the  Syo  Htettgnif,  ot  blue  robe,  which  »ai» 
put  on  over  the  head,  and  corerrd  the  body  all  round ;  but 


lu 


JKWI«l|:.AHTWCiTIS«. 


[stHlKl. 


bow  tow  i(  rptiched  the  Scripttire  do  where  infunuK  u».  Tha 
Supluagint  cailii  it  i>iroSvrr\v  iro^qpii,  aiiil  Ju»?}iliui>  irueiipiic;* 
vrltich  meatis,  Uiat  it  reached  down  to  the  feet.  But  the 
lenffth  which  wc  cotnmoaly  sc«  cxpreucd  id  rhe  pictures  of 
the  hiQ;h-priest.  to  about  the  midille  nfihe  leg.  is  prolrably 
the  true  one ;  because,  otherwise,  tlic  tunica  oceUata  would 
have  beeu  quite  hid  by  it.  Besides,  this  would  be  more  coo- 
Yeoieut  for  the  aounding  uC  Ui«  bells  whtcb  liung  on  tho  botf^ 
toDi  of  it,  Ihoji  if  it  came  quite  down  to  the  feet. 

The  Becood  of  Uie  aurrff   vtstex  was  the  ephod,  no  caMe<t{ 
from  IDK  uphaii,  awichit  or  nccinxU :  which  verb  we  reodet^ 
to  gird  and  to  bind,  in  the  only  two  places  wherein  it  ncf^un:, 
End.  xxix.  5;  Lev.  viii.  7.     Dphod  seeing  to  have  been  th«] 
Dome  of  an  upper  gannent  which  waa  worn  by  persoiiaof  dia«| 
tiuction  of  vonous  chiimcterb.     We  read  thiit  kinj^  Davidd 
2  Sum.  \i.  4.  and  the  L-i)^hty-five   prieatit  who  were  inurdviedj 
by  Saul,  I  S^am.  xxii.  Iti,  and  even  Samuel,  when  a  child,, 
1  Sam.  ii.  \H,  were  girded  with  a  linen  ephod.     It  ih  there-. 
fore  probable,  that  the  iwcubaniy  uf  ilie  big li- priest's  ephud 
did  not  conaiBt  in  its  tmog  of  a  diiferent  ahajie  from  tlia|j 
which  wuti  worn  by  other  persons:  but  to  the  richneiiti  of  tlia 
materials  of  which  it  was  made,  and  the  line  embroidery  and 
jevrvht  witli  which  it  was  adorned,     luvumucb  thut  it  might 
properly  be  called  the  ephod,  nir'  iCo;^r)V. 

The  deacription  of  thi«  garment  in  the  book  of  Iixodus,  iv 
btlM  only  to  il»  materiaU.  and  not  to  it«  «.hape  or  form.  Iki 
wft*  made  *'  of  gold,  of  bine,  and  of  purple,  of  scarlet,  and{ 
fine  twined  linen  with  cunning  work  ;"  Exod.  xxviit.  ti,  &c. 
Vfe  are  not  very  certain  concerning  Uie  nuturv  ol'  tbcN* 
teloora.  I  have  already  ^ven  aome  account  of  llie  word 
rfrsn  trcMleih,  which  we  render  blue.  Ar  for  the  |OiiRiir|frt- 
flurn,  or  purple,  iia  it  is  rendered,  it  i*.  neneniHv  rhoHght  to  be 
a  dye  made  of  the  hUiiK)  of  a  Khell-titih  oi  that  name,  which 
Drma  UkcD  on  the  coast  of  Falntine,  and  for  which  the  Tynanf  j 
afterward  became  famous.'^ 

Some  Jewinh  etymologists  iuak.e  \txnti  argatnan,  to  be  * 
kind  of  adjectire  of  the  won)  on  rtgrm,  which,  according  to 
them,  itigntfica  a  prinee  or  a  royal  porvn ;  wherefore   tlicy 

*  Atitiq  lib.  ill.  Cap  t-u.  *m.  i«.  tan.  i.  p.  l*t,  erltt.  IU««rc. 
^  Vii   Bodun.  Hleras.  pan  ii.  lib.  v.  rafk  a.  tad  d.       '    ' 


eHfcr-.  V;] 


UARNKNTS    OV    TUB    PRIfESTS. 


lAff' 


would  translate  it  a  piioccty  colour,  or  ituch  as  kia^  won 
thcmsctves,  and  bestowed  on  their  i^reBtest  favourites,  llias 
Daniel  was  clutiied  with  purple  by  Betshazzar,  Dan.  v.  29. 

Aa  for  (be  »hftpe  of  the  ephud,  the  Septuag^int  callg  it 
tv^ftic,*  which  Aigiiiliea  that  it  wa*  worn  on  the  shoulders. 
Josephiut  saitb,  it  was  a  cubit  long.f  !^t,  Jerome  oompnres  it 
tt}  the  Ronutii  carHcaltii,  which  was  a  son  of  Hhort  clonk,  only 
tiiat  it  liud  a  head  or  liotid  to  it,  sontcthini^  tike  the  capuchini 
tlic  ladies  now  wear,  which  the  ephod  hnd  iiot.;^  Maiinonidcs 
saith,  it  reachcil  down  to  the  fret:  ivliich  twme  «up|)oec  to  be 
true  of  the  back,  tliou^h  not  of  the  forepart.  It  ooniiated* 
iliey  imagine,  of  two  partit.  the  one  an  oblong,  rectangular 
piece,  hanging  down  behind  from  thi*  nhoalders  to  the  foct; 
and  the  rabbles  Hay,  it  was  the  breadth  of  bis  back  who  wore 
it  Arooi  shoulder  tu  shoulder;  ihe  other  a  short  rectangular 
piece,  which  huu^  down  before,  the  length  of  s  cubit.  Tbcac 
two  pieces  were  joined  together,  upuu  Uie  KhoulderH,  with 
some  proper  fii»teuitig,  aa  loops,  butioii«.  or  th«  Itke.^ 

The  high-pric»t'a  ephod  had  a  very  rich  button  upon  each 
ahoulder,  made  of  a  large  ouys  rtone  act  in  gold ;  »o  large 
that  the  nanie-i  of  the  iweke  trib&s  of  Israel  were  engraven, 
MX  ufton  euch  Ktonc  ;   Exod.  xxviii.  <t — \'2. 

The  word  Dnur.sAoAtfjn.  whicli  we  render  onyx,  the  Septua- 
,  gtot  Uauiilales  ofiapay^tc  on  emerald.     But  we  have  no  per- 
tain knowledge,  either  of  this,  </r  of  any  of  the  twelve  »totiea 
of  the  breaat^platc,  and  may  as  well  be  sattslieil  with  our 
traiialntion  ao  with  any  other^ 

To  the  ephod  there  belonged  a  curious  girdle,  of  the  ttamc 
rich  fabric  with  iho  ephod  itself.  This  is  snid  to  be  "  upon 
Lite  ephod,"  Kxod.  xxviii.  H;  that  iu,  wore  with  it,  as  Maiino* 
uides  uiMlerstandK  it ;  and  coming  out  from  ir  on  each  side. 


*  And  >"  .t<'M.-|>ii>:i,  Aiilii).  Itl),  tu.  <:«|).  vii,  »i-cL  «■.  U|HrT.tuin.  i    )i.   ISO 
1  Aiiiif|  lit>.  III.  c»[T.  ■?ii  »«;».  *.  J*.  143,  tdtl.  Ilaverc 

I  llipTon  ad   FuliiMUfii,  v\m\.  cxxviii, 

J  Mannon.  Ac  A|i^tiTaiu  TciD^ili,  cap.  ii-  KCL  ix.  p.  130y  (Jkuu  FatcieuL 
Seat 

II  Bnunios  LiiJi  confidervd  ilie  nibjMi  ai  lai^e,  de  Veiiitu  Sacerd.  II«- 
bnroT  lib.  ti.  1  cap.  vin.  %(t  \u.  inclosirt  p.  497 — J68,  nliL  ITOl.  Sett 
likcwiK  Kiiiphuiiu*  dc  x\i  Omuniit ;  Baxtorf  the  Younger,  ■>  liij  luMnnidi. 
de  Area  Fsderic:  aod  Clirisi.  Canwrighi.  F.lrri.  Targtim.  Rabbin,  in  Uk.- 


156 


Vawim   ANTIQVITIl*. 


[book  t. 


it  was  brought  nmler  the  nrme  likv  a  sat>li,  and  tied  upon  Ihp 
breast.*     l^pon  the  cphod  was  put, 

Sdly-  Thf)  OCVia  IBtr  chothen  mithpat.  "  (he  breast-plate 
(if  judgnienl,"  Exod.  xxt-iil,  15;  iso  called,  because  Ih*-  hitjh- 
priest  always  woro  it  wht^n  lie  congultcd  the  ornclc,  by  which 
were  detmninud  all  doubtful  cnttA  of  national  ini|K>rtaDoe. 
Tlie  breast- pta If  wuh  inHtk'  of  the  atinir  rich  materials  with  the 
ephod,lwo8|rdns  long,  and  one  broad  ;  but,  folding  up  double, 
H  was  a  span  wjunre,  ver.  16.1-  The  bn^at-platc  whh  faKtened 
upon  the  epiiod  by  rJni^  of  gutd  at  the  four  corucrB.  the  two 
upper  ringt)  being  bung  upon  or  fastened  to  the  ^houlder- 
piucea  with  golden  chains,  and  the  two  lower  riii^  tied  to  the 
girdle  of  the  ephod  ^vith  blue  tttringa  or  ribandn;  Rxod.  xrriii. 
22 — 28.  The  breasi-plate  was  adorned  with  four  rows  of 
jewels  set  in  sockets  of  gold,  three  Jewtls  in  a  row ;  that  la, 
in  three  perpendicular  rowH.  and  four  horizontal,  ti'ptm  these 
jewels  were  graven  Ihe  nauieM  of  the  twelve  patriarchs,  one 
name  upon  each  jewel ;  Kxod.  xxvni.  17 — 21.  IfourtraJifi- 
laton*  have  giren  us  the  right  uauies  of  these  Ktoiiea.  some  of 
them  are  so  hanl  (qk  particularly  the  diamond),  tliKt  we  might 
well  wonder  how  they  engraved  ihcm.  Hut  here  the  tnlniud- 
ista  wonderfully  help  us,  by  ftAsunng  iis,  that  they  were  not 
e&graren  with  any  tool,  which  would  have  wasted  sonic  of  the 
substance  of  these  precious  stonett.  but  by  a  niimculouH  worm, 
not  now  in  being,  which,  being  set  upon  each  uf  these  stunea, 
trept  and  suuk  itself  along  those  places  which  Moses  bad 
^Utfked  out  to  it,  and  so  impresiied  the  letter*  upon  the  stoucs, 

if  it  hjd  been  ou  soft  wax.  without  taking  oflT  any  part  uf 
it4  Hat  as  we  do  not  pretend  to  know  wh;it,  or  how  hard 
tJiesc  stones  were,  we  stand  in  no  need  of  this  niiracidoua 
worm  to  account  for  the  difficulty  of  cngrdving  them. 

The  fourth  garment,  or  mthtr  omnnient,  |tecu]iar  tu  the 
high-pnest,  was  the  phite,  or  crown  of  gold,  nbich  he  wura 
upon  the  front  of  his  mitre;  Exod.  xxviii.  36^IM.     This 

'  Maimcm.  d«  Appsnun  Tvmpli,  ubi  M|m,  ei  sect.  u.  p.  151. 

t  A  fpsa  m  bslf  a  cubit,  w  appean  fnira  FdA..  xliii.  13-  IT,  wbrir  lu  <iot 
*en«  K  b  Mid.  Uiai  lite  bovdcr  ot  llie  sltar  Aail  bt  t  apan  ;  iii  ihr  otkn, 
Iku  it  *hdl  W  hiir «  niliN. 

1  Dnuti.  d«  \'<thtu  Sanrdoi.  lib.  u.  cap.  riL  wcL  cccclz«a-  \y  490,  i-da. 

iroi. 


««*r.  T,]      QABVSNTS    OF   TMC    PHieSTS. 


ir,7 


likewise  called  "  the  lioty  crown,"  I-jcod.  xxx'ix.  6;  and  ih« 
plate  v(  the  holy  crown  ;  Exod.  xxxix.  :)0.  The  Hebrew 
word  t^if  /«'/i.  which  we  translate  a  plate,  properly  signifies  a 
flower.  The  Snptuagint  rt'ndvrii  it  grernXoi',  which  tiignities  a 
leaf,  bfcauat*.  fluith  Aiiibworth,  it  appeared  fair  and  glorious. 
Or  inther.  perhaps,  it  is  expresHed  by  n  word  which  signifies 
a  flowet  ur  leaf,  becau&v  it  is  lliiii.  that  so  it  might  nut  be 
burdcn»omc  to  wear.  However,  we  oiuat  not  conctive  it  to 
be  Dear  bo  thin  at  our  leaf  gold,  because  it  had  letters,  en* 
graven  upon  it.  which  leaf  ^olii  will  nut  udmit  of.  The  size 
and  fomi  of  this  pUite  or  crown,  are  not  (expressed  by  Mosea ; 
but,  if  the  Jewish  doctor*  are  worthy  of  credit,  it  waa  two 
ftngen  broad,  and  madv  in  a  circular  form,  tiuited  to  the  shape 
of  ihe  brad  ;  and  so  long,  tliat  it  rcachiNl  fmin  ear  loear.aod 
was  faatened  upou  a  blae  lace  or  riband,  which  waa  tied  be- 
biiid  thti  head  ;*  and  as  IIiik  gold  plate  reuclied  but  about  half 
round  the  head,  thtr  runiaiuiug  part  ol'  the  ribund,  which  was 
not  covered  with  it,  an  far  a*  to  the  tying,  wag  richly  orna* 
mented  with  artificial  flowers  of  embroidered  work.  ThJa 
plat©  had  the  following  motto  engraved  on  it,  mn*V-ttnp  kod- 
AtiA  luiAovah .  which  lA  rendered  in  our  tnuiMlation,  agreeable 
to  nio^tt  of  the  nuciont  vcr«iuuH.  "  llolinetiii  lo  the  Lord." 
The  manner  of  engraving  this  rauttu,  it^  said  to  be  ''  like  the 
eogmvinguf  a  t>ignet."  But  whether  Uiat  is  to  be  understood 
that  ibc  Letters  were  siuiiL.  us  in  a  Mml,  or  prutiib<.'nu)t  a»  iu 
the  iiupreoKion  ;  as  altio,  whether  the  two  words  were  wrote 
iu  one  line  or  two,  are  pointtt  which  the  Jewish  doctOK  must 
be  \fti\  to  dispute  and  dutemiinc  among  themselve«. 

It  htts  been  customary  in  other  nations,  as  Uraunius  shows.t 
to  write  inscnptiona  on  the  crown  of  princes  and  heroes,  to 
whicli  thtre  seem^  to  be  an  allusion  in  that  paaaage  of  the 
Revelation,  where  nntichrial  ia  describfd  as  u  lewd  woouin. 
with  an  inaortption  on  her  forehead  :  "  Mystery.  Babylon  the 
groat,  the  uiotJier  of  harb)ti>,  and  the  al>uutuiaUuDN  of  the 
earth;"  Kev.Kni. 6.  Uuwevvr,  1  imagine  th«  refeienco  in  this 
place  is  more  inpecially  to  the  Jewinh  kigli-prietit,  and  to  the 

*  Matman.  de  A^pimtu  Tcapli,  cup.  u.  *mM  i.  p.  147,  Cttoil  FtUctevI. 
Sect.;  rt  R-  S.  JartW  id  !«;.  ■■"» 

t  Tie  VtfUiti:  Stct-rd.  Hcbneor.  lib.  U.  cup.  xtii.  MtL  XT.  edit  .Auilel 
1600 :  wtt.  tirlil  p- 0!^Sj  ed«.  ITOI 


1M 


JtWIMH    'AIVTIQI'ITIEI. 


f  HltOK  t. 


inficHption  on  bin  rrown ;  because  thw  womnn  immeidiAt«1i 
before  w  said  to  be  "  amypd  in  purple  and  scarlet  colomjl] 
ttnd  decked  with  gold  and  precioaiv  stone*."  which  were  ti 
cnloure  rikI  (irnaiuenta  of  his  vates  aaira.  or  goldeu  veeUi 
mentfl.  The  detcription  «eeiaii,  iheretbru,  to  intimate,  tbi 
tbe  person  was  one  who  would  assume  tlie  character  of  Pon^j 
(ifejc  Muxiiiius.  How  applicabitt  thist  i^  lo  thf  Pojk-,  every] 
oae  may  perceive,  who  is  not  greatly  prejudiced  ;  especiallyf 
U  the  word  Mifntfrinm  was  fonn«rty  engraven  on  the  papd'J 
crown.  But  wheii  the  Protestant*  hi-gnn  to  reiunrk  iln  con*! 
)^it]r  to  the  foreclted  paBSR<Te  in  the  KovetDlion,  I'npe  Juhuf-I 
the  Third  ordered  a  new  crown  to  he  made,  on  which,  instettdf 
of  the  former  motto,  waa  autrruven.  'Juiinn,  Ponttfki  Mnxi*^ 

Josephni;  give»  uk  lh«  d«scnptioii  of  a  more  ponipoas  crown,^ 
which,  in  his  time,  tht-  high-pnentA  wore  over  their  mitre, 
which  wan  cint)08ae<l  the  calyx,  or  cup  of  a  flower,  retKinliling^ ' 
that  prodneed  by  a  plant  which  tbe  Greeks  call  votncuafiti^.^ 
But  since,  according  tu  the  original  institution,  this  was  no' 
part  of  the  pontiftcol  dretia,  it  drieH  not  Itelong;  lo  utir  province' 
pan icidarlv  to  comtider  it.      PoKnihlv  thi-4  niti^ht  ite  the  cmwn 
which  Alexander  the  Urcut  prcKenled  lu  Judduit,  wlteo  he 
went  out  tn  meet  him.  and  which  was  afterward  wont  on 
grand  and  solemn  occasions,  in  like  manner  an  perions  wear 
medals  presented  to  them  by  princes,  as  budges  of  honour. 

Thus  have  we  considered  the  pontifical  vntn  anrttt.    To 
these,  porticiilarlv  to  ihr  I>rea'(t-plate.  beloiij^I  the  rrim  and 
Thiimmim  :  "Thou  Hbalt  put  in  the  brea»t-plat(iof judg;ilMillt. 
the  (Jrim  and  the  Thummim  ;  and  they  ahaU  be  npon  Aaron's' 
fieart,  when  he  t^eth  in  liefore  the  Lord;  and  Aaron  shall' 
tiear  the  judgment  of  the  childrm  of  lamel  npon  bis  heart 
4»efbre  the  Lord  conlinually;*'  Esod.  iixviii,  '30.    Tbe  words 
D*^W  and  t>on  C'rim  »nd  7i*«ffm»»«  signify  litjhu  and  prfec- 
lioiiB.     Tile  ^^eptualritll  rendera  thf>m  KtiAb'<T(v  and  oAti^tiair, 
ivmnifeslalinn  and  truth.     But  what  thcyniQao,  na  applied  to 
the  pontifical  bfewt-p^nte,  is  not  etuiily  aictruined.     Moaea 
tkaving  said  little  concerning  theto,  hath  left  rooiu  for  inoumc- 
[nble  conjectures,  wherewith  many  page^.  and  whole  irolumes. 
I.  «  Am  Poli  Syttof*.  Ill  kw. 
f  Amm].  Kb.  111.  rat'   *<■   ""^   *^  ***>■  *'  P^  '*^'  **^*-  ^^""^ 


rirAi*,' 


xnw  AKirvffvMHiM. 


uf  later  nnters  liAvt;  been  filled.  Aud.  after  all.  nothing  ig 
more  |)ertitifiiit  iJiuu  tJic  t'ulluuiu^  seutviico  of  Rabbi  Kimchi : 
"Ue  iff  oo  the  Mtii'st  side,"  Kaith  he,  "  who  fnuikiy  coDfe«se» 
his  ignortucc  :  so  that  wc  !«ceoi  to  need  a  priest  to  stand  up 
witli  (^rim  and  Thuinniiin,  to  teach  us  what  tJte  Tliunimiin 
were/'  alluiling  to  Ezm  ii.  Si. 

We  read  of  no  conimaiidment.  or  direction,  given  to  Mobob 
fiir  the  making  uC  iJieoi ;  lie  in  an\y  ordered  to  pul  them  in  Jtlie 
braast-plflte:  "Thuu  shall  put  4»  thu  brea«t-pUte  of  judg- 
niont  tlie  L'ritu  and  the  Tliunmuoi ;"  Kxod.  xKTiti.  30.  I'heve 
IS  DO  mcnUoaof  them  in  the  account  of  tbc  making  of  Aaron's 
^nneatit  ia  the  thirty-ninth  cliaptcr  of  Hxodu«;  uuly  in  that 
of  clothing  the  high-prieat  in  LeviitcuH,  it  t«  aaid,  "  He  put 
the  bronftt^pUite  upon  him.  also  bo  put  in  the  breast-plati;  ike 
L'riui  ami  Thnmuuiu."  Frotu  heuee  aooia  of  the  Hebrew 
doctors  cuiicliiite,  tliey  woiv  not  the  work  of  any  human  ar- 
tificer, but  nf  God  himself.*  The  use  of  them  was  to  inqnire 
tiOod,  and  torec^veao  OBawcr  b>' theiu  concerning  his  will. 
It  iasaid,  in  the  book  of  Numbers,  tltat  Etvazur  the  piie»t  shall 
atk  couDwl  for  Joflhua  oAcr  the  judgment  of  Crim  before  the 
Lord;  >iunb.  xxviL  :^1.  And  when  Saul  "  inquired  of  tbe 
Lord.  Ibc  Lord  answered  him  not,  neither  by  dreams,  nor  by 
Urio),  aor  by  the  propbels;"  1  Sam.  ifxtiii.  <3.  And  when 
Moai*«  bleared  tl)»  tribe*  of  liirael,  of  Lni  he  said,  "  Let  thy 
Urim  oadThummnu  be  with  thy  l-loly  One;"  Dent,  xxxiii.  8. 
The  opinion  concerning  the  Urim  and  I'humuiim,  uoht  gene- 
riilly  received  among  the  iew»,  la,  tJiat  they  were  the  twelve 
preciouB  «tuuu!>  m  the  bruu&t-plate.  uu  wliich  uere  engraven 
the  nameB  of  lb*  twelve  tribea  of  larael ;  and  that  the  oracle 
gav*  its  answer  tu  any  quealion  propoAfrd,  by  cauMini:  such 
Wtera  in  them  to  «hine  with  »  Kuperifir  Iiiitre,  or  lo  appear 
pronunont  above  the  rest,  bk  formed  the  words  of  the  anawor; 
which,  some  etuy,  Uie  high-prient  was  by  inispitation  taught  to 
■pell,  and  dupoae  in  tlicir  proper  ordL-r;  though  others  mitiu- 
tain  the  several  letters  shone  or  appeared  promuient,  not  all 
together,  but  one  iifter  another,  in  the  order  which  formed  the 
words  of  tljf  auswer.t     And  whereaii  all  the  letters  of  the 

«^l>aMK8wlMi,^nad  t^^Scliwfeard.  Jure  Hegio.  wp  t.  ihew.  H.  p.  I», 
t  Vh).  SdiKkwd.  de  Jan  R«<sio,  op.  i  th«or.  i).  p.  t4.  fdtt.  CKrpwv.  Bn 


•160 


JEWISH-   Al 


[buuk  I. 


alphabet  arc  doI  found  in  ibe  names  of  ihv  twelvu  tribes,  th« 
talmudtsts  infurm  uk.  tlmt  tbe  namea  of  AbmhAm,  Inaac,  und 
Juob.  were  likewise  en^rareu  over  tbe  uame  of  Reubon  i 
nnd  iimler  tlmt  iif  Bc'iijiimin,  Uic  words  n>  ^C3S^  shibhtc-Jahf 
"tile  tribes  uf  the   Loni;"  and   by  tbia  lutiins  tlte  ulplivbet 
was  completed.     JoAepbiis.   and  some  othera,  imagine  the 
aiwwer  was  returned  by  the  &u>nei(  of  the  breaflt-plBt£  appear-- 
ingwith  an  unusual  lustre,  when  it  was  favourable,  or.  in  iho^ 
coolrary  case,  dim.*     Others  suppose  the  Urim  and  Thum-, 
mim  were  soraetbiiie;  inclosed  between  the  foldinj;  or  doubling  | 
of  the   brt»uit-pliite ;   whieti,  tltey  h»y.  was  doubled  fur  ihalj 
very  pur|K>Hi!,  thai  it  miixlit  be  til,  as  a  punu*,  to  cuutiiin  tlienii^ 
What  they  were,  is,  however,  difliirently  conjectured.     Souivj] 
of  the  rabbies  will  hsTe  tbem  to  be  tht?  Tetmgraniraaton.  ori 
the  word  nin*  Jrhmah,  wliich,  tiiey  »ay.  wan  wrott;  in  a  uiy»-  i 
terious  manner  iii  two  |>arts,  and  twodillereut  way».'^    Chn*>^ 
tophoru&  de  Castro,  and  after  him  Dr  Spencer^  mainuia.^ 
them  to  \iv  two  little  iniHgiit,  shut  up  in  the  doubling  of  thei 
breast-plate,  which  L;ttve  the  oniculur  answer  from  thence  by 
an  articulate  voice.    They  accordingly  denve  them  from  the 
yptiaiia,  who  consulted  their  Lares,  and   hiid  an  oracle,  ur 
iphim,  which  tliey  culU-d  TruLit :  wliich,huwevi>r,it  ismurs 
likeily  they  borrowed  from  the  Jewa,  than  the  Jews  from  them. 
This  conceit  of  Or,  Spencer's  has  been  so  abuudautly  cou* 
futed  by  Dr.  Pocock,^  that  it  doee  iu>t  appear  to  have  bee«j 

SdMVTDghani.  on  il)«  Miilinicsl  book  Joina,  cap.  viii.  sect.  «.  iiDt.  ti.  \t.  Ul*^ 
U7,  »ith,  ihat  ScHkWiI  ««»  mtMsketi  in  tiip[H)iiiig  it  ili«  ujiinion  of  the 
nbhica,  iJui  ihe  Imilts  shonr,  or  bMSiDv  pronuDcnl,  in  lit*  order  whlok 
coMtiUHd  the  vronb  at  ilic  ■tHwvr;  bui  thai  iheir  nodoti  wu,  thai  by  an 
wulibttt  <liviD«  TQice  pranoUDnnif  the  wotda,  Uie  hifii-pnuii  mo  prefrated 
fn>jn  niaiaJiiug  eaiut  the  orJu  of  the  leiifn,  wlucti  vat,  or  dit  pouili 
wHicl)  were  not  etigtsv«D  on  tbe  ttraut-jilAix.  Sea  likcwiH  Csrpior.  sd 
SchiclLard. 

*  Anlu].  til>.  til   cap.  tiU.  ftcci.  iv    '  ''  i    )■    161. 

t  Viil.  R.  Soluman.  rt  Tarjnim  J"  -it- »»  Schkkmrd.  Ju»  Rc^, 

cap.  I.  iJtcvt.  li.  p.  30,  21. 

[  V'lil.  DuMiii.  dv  L'run  vtTbunuiiin. 

if  CoBinirnl.  ott  Uu^ik,  ch«p.  iii.  -1:  ««•>  likewise  Wttotus'*  EgjrplMCi.  m 
ihs  &rsi  bool:  luiil  eigbib  diaplvr  vf  whieh  IiatiimI  pcribrnuocv  hr  buk 
finn  u  aceoont  of  Speneer't  bypMtww,  sod  m  iJie  atcoaA  book,  tbe 
third,  tenth,  ckveoih,  aitd  twelfth  dupi«i».  a  diitluct  uul  ■ccantc  oooAiia* 
USD  of  a. 


«HAK  v.] 


tMMM^R^^MwSlMtMl 


161 


ii(lu|)t^l  by  any  since  his  tiuie.  Tlif  more  common  upnuon 
among  Climtmiii«  roncenung  tlic  onicic  by  Vnm  Had  Thum- 
ntim,  «nd  which  Dr.  Prideaux  eApouse*,*  in,  that  when  the 
high-prit!St  appeared  before  the  reil.  clothed  with  hi^  ephod 
and  breast-plate,  to  ask  counsel  of  God,  the  answer  was 
giTim  by  an  audible  voice  from  the  mercy-sent  within  the  veil : 
which,  he  thinks,  best  ant^wers  to  the  Scripture  exprestfitm  of 
"inquiring  at  the  mouth  of  the  Lord,"  Joah.  ix.  14;  and 
God's  "communing"  and  talking'  with  those  who  consulted 
him;  Exod.  XXV.  22.  But  thia  account  will  by  no  tneHna 
agree  with  the  history  of  David's  comtiiltini^  the  oracle  by 
Abiathnr:  when  he  kitew  "  Saul  secretly  procti&ed  mischief 
againi^t  him,  he  said  to  AbiHlliar  the  prieitt.  Bring  hither  the 
ephod;"  and  ihvn  lie  iutjuired  of  the  Lonl.  "  Will  the  men 
(jf  Koilah deliver  me  up  into  his  hands !"  I  Sam.  \xiii.9— II* 
And  on  another  occanion,  "  I  pray  thee."  said  be  to  Abiathor, 
"  bring  me  hither  the  ephod :  and  he  brought  the  ephod:  and 
Darid  inquired  at  tlie  Lortl.  Shall  I  pursue  after  this  troop  *" 
Stc,  chap.  XXX.  7,  A.  On  both  the  occasions,  the  ephod  U-ing 
nsed  in  consulting  the  oracle,  it  is  concluded  the  ansn-cr  whh 
given  by  L'rini:  and  that  could  not  hi'  by  a  voice  from  the 
meney-aeat  upon  the  ark,  the  ark  bL'ingihen  at  Kirjnth-jearim. 
n  city  in  the  tribe  of  Jndah,  1  Sam.  vii.  I,  2:  whereas  David 
and  Ahiatharwere  in  the  forest  of  llarelh  the  firitt  time  of  con- 
Bultini;  the  oracle,  I  Suui.  xxii.  &;  and  at  Ziklag,  in  the  country 
of  the  Phili'4tinrA.  the  second,  chap.  xxix.  II.  and  xxx.  I.  t 
f  will  only  nirntinn  one  opinion  more  on  this  subject,  that 
which  is  e«pou<ied  and  .snppurtp<l  by  (he  learned  Hrauniu*. 
He  supposea.  that  when  Moses  ts  commanded  to  put  in  the 
brea«t-p]ate  the  L'rim  aud  Thummim,  which  words  are  in  the 
plural  number,  and  mgnify  lights  end  |>erfection8,  it  ueaiia 
wdy  that  he  nhould  make  choice  of  ihe  most  perfect  set  of 
KtoQCs,  and  have  them  ho  polished  as  to  give  the  brightest  and. 
finest  lu»tre.t  Tliis  in  likewise  the  notion  of  Hottinger.} 
Artd  on  this  supposition,  the  use  and  design  of  the  Urim  and 

*  See  kii  Connect,  pan  i.  bouk  ui.  tuh  anno  MS  ante  (,'lmiit. 

t  See  the  rcamiu  Nrilh  which  he  fuppurta  this  opmrnn,  in  hia  IMatlM  Da 
Veiiitu  SarenL  llebcKot-  Uh-  ii.  ap.  ii.  uttt.  xWii. — x%i.  p.  TM— TT3. 
Aawt*!.  1660;  wet.  dcicxxi.— <k>x>*.  p.  60&— 4Sto,  cdiL  IT01. 

;  Vm).  limiting.  febnM.  ta  CJodw.  MoMn  M  A«Mti.  lib.  i.  np.  t.  not.  11. 

M 


les 


iVWIin    ANTIQUITfin'. 


[book  t. 


Thummim,  or  nf  llicsc  ritqtilwttirly  |H>li»liccl  jf-wtlx  in  llw  i»«3- 
toral.  wat)  ooiy  to  be  ft  s^iiibgl  of  the  Divine  presence,  and 
tha  light  and  pcrfcetioD  of  tlio  prophetic  inHpiratioii;  oiid, 
tiich,  cooKtanily  to  be  worn  bv  the  hiu;li-prie»t  in  the  exereia 
of  his  Mcred  fuDction,  especiailv  in  coutiuluiig  Ihit  uracle.* 

Aniidst  this  great  variety  of  sentiments,  we  may  indalgs^ 
tliiB  conM^atocy  reflection,  that  if  a  more  clear  aitd  certain . 
knowledge  of  this  subject  had  beca  necesaarA'  or  useful,  OidJ 
Scripture  account,  beyond  alt  t|ueKliun,  would  bare  been  mor#J 
distinct  and  particulnr.f 

Having  detcribcd  the  Kacerdotal  vetilmunU,  it  only  rcmair 
that  1  add  a  few  ^^cral  renmrks  concemin;^  them. 

1st.  The  prtMUi  wore  tbenc  jfurmuata  imly  when  theyoQici-^ 
ated ;  at  other  times  it  does  not  appear  they  were  diKliaguii 
liy  their  Uabilii  from  other  niea.t     It  it>  »aid,  tbeae  veattuenl 
"shall  he  upon  Aaron  and  ntKnt  hit)  nonit,  when  they  conle 
unto  tJie  tabernacle  of  the  congregation,  or  when  thoy  com^] 
near  unto  the  altar  to  mrntster  in  the  holy  place ;"  Kxod.  xxviiiJ 
43.    And  again,  thoy  are  styled  "  the  clotheH  of  aervice,  tu  ilaj 
service  ni  the  holy  place;  and  the  holy  fj^rmtaita  for  Aai 
the  priest,  und  his  sonii'  ({unneuts.  to  niniittttrr  iii  the  prievt'i 
office;"  chap,  xxxix.  41.     Accordingly,  Ju!tepbu».  speaking i 
the  priests,  aaith.  they  were  habited  like  thecoaiuion  puoploj] 
adding,  he  only  who  mini^terft  wears  the  sacred  TealmenU.^ 
It  is  Feiisonably  vuppotu-d,  tJiai  ftorac  of  the  "  chauben  bail 
round  about  against  the  wall  of  tJie  temple."  1  Kinga  vi. 
were  vestries,  in  which  the  prieats  dressed  for  their  ministfyj 
oud  hud  up  ilie  sacred  Testmoau  whuu  the  tn-rvice  was  ovrAj 
This  is  conformed  by  the  following  paaaage  lu  Kzekiel'sTisiol 


*  Draim.  de  Venitu,  ubi  aupim,  moi.  -ay, — xmi.  p.  778 — 7t)3,  sdif-i 
AruIcI.  1680;  MKLdcst dcxliij.  p.  613 — 617,  «diL  iroi. 

t  Sen  ou  llii*  subject  LiglitfMH'i  lUodful  of  G\eiuiingt  upon  Rvod.  Md.] 
tlviii. ;   Diutorf,  in  liis  EcoTCtlaL  dc  Area  F«ilem;  Sfliirkanl.  Jm  llnriua 
tMwaor.  cum  annul.  Varpun.  cap.  i.  dwoc.  iii.  p.  tT^-4d:  and  Shenn 
ham  in  Joma  npud  Milhnt  Eonntltnni.  taft.  rib.    ivcL  *.  iiot.  ti.  tola. 
p.  3.'il,  ti2. 

I  Vid.Seld«n-  dn  SocottM.  ia  PooiiT.  lib.  ii.  cap.  fti  (>per.  vnl.  li.  p.  lUa] 
pnmmm  ih  S^mIf.  Ith.  ii.  eap.  n.  ■wi.  ni.  Op.  vol.  ■  ntm-  li.  p.  K 
ITtl. 

f  Vid.  Jowpli.  d»Ihll.'Jkid.  Kb.  V.  np.  r.  wvt.  vn,;  and  Miltn't  dik 
wmiMWann  fhm  poMss*,  (n  buTfTCIM*  ip  Vtifdr.  ttbt  *Mfm,  p.  Ifll. 


CHAP,  v.]  SACBROOTAL    TEBTMCBTS. 

or  the  temple  and  the  holy  aerrice:  "  When  they  go  forth 
iato  the  outer  court,  uvun  into  thu  court  of  the  people,  they 
flhall  put  oH' their  gonneiitH,  whcreio  they  miaisteretl,  and  Iny 
them  ill  the  huly  chaubera;  and  thuy  shall  put  on  other  ear- 
meiits;"  Ezvk.  xltr.  19.  This  renmrk.  perhups,  niiiy  funiisli 
Bs  orith  tlie  beat  ftc<:0unt  of  Paul'H  not  knowiug  the  high- 
[irieHt,  Aiiaaiaii,  ivhen  be  appeared  before  htm  in  the  Sanhe- 
drim, Acts  xxiii.  5 :  Ijecause,  being  not  engaged  in  any  duty 
of  hi«  mmiBteriai  function,  he  had  not  on  hiti  pontifical  roben, 
nor  wu  diMinguifihed  by  uity  particular  habit;  and  as  m 
Ihoee  times  the  bigh-pricst  wa^  often  changed  by  the  Kotnaa 

{ tower,  ao  aa  rather  to  have  becooiv  an  anoual  otUccr,  than,  as ' 
t«  ought  to  have  been  according  to  the  law  of  Mo<ie9,  one  fur 
lif«,  nnd  as  Paul  was  nowf^rown  a  «tnuiger  at  JonisalbDi.  ilj 
is  very  probable  he  might  never  have  Mien  him  before;  or,  if 
he  had,  in  his  p^mtifical  rubes  iu  llic  temple,  where  he  badi 
lately  :\tten4lud  for  seven  days  successively,  Acta  xxi.  27,  h«^ 
might  not  have  taken  auch  particular  luHice  of  hta  person,  as  4 
readily  to  know  biro  again   in   another   place  and  another ' 
drean.     1'hiM  I  take  to  be  an  eawer  )K>lutiou   than    to  rvnder ' 
OK  nSav  (as  some  do),  "  I  acknowledge  him  Dot  to  be  high- 
priest,"  on  account  of  hin  procuring  the  oflSce  by  corrupiioa 
and  bribery ;  or  to  stippost-,  with  Dr.  Wiitby,  that  the  mmv 
prophetic  impulse  which  had  moved  him  to  utter  that  pro- ; 
phccy  uguiiul  biui.  "  God  Nhall  smite  thee,  thou  whited  wall,' 
Acta  xxiii.  3,  did  not  suA'er  him  U>  cuusidur,  just  at  (hat  time. 
that  it  was  the  high'prie«t  to  whom  lie  »poke. 

Go<lwin  aaith.  the  htgli-prieat  might  not  wear  bi»  aot^di 
garments  ubroad  in  the  city,  unless  on  some  urgent  occasion; 
a*  when  SirofOii  llie  JiihI  went  forth  to  uieet  Alexander.     But 
fata  nanir.  uccordio;^  to  Ju&ophus,  was  nut  Simeon  the  Jutit. 
hut  Jaddua.*  his  gnuidfather.i 

2dly.  The  sacerdotal  ve«tiu«nl»  were  provided  ut  the  ex- 
penae,  out  of  the  pneats,  hut  of  the  pcople.|     As  lot  the 

*  Atitiq.  IRk.  xi.  cap-  mi-  McL  i«.  «.  ton.  i.  |t.  K80-'-A82;  >«e  klao  au 
«ccouiit  of  tlie  afkif  la  l*n>lMuu'«  t^uoned-  |Mil  u  (mmiIl  vii.  Mib  jumo  3)2 
antoCknil. 

f  Cotapsni  ioMfk.  Aiiliq-  vb*  wtpn,  mn.  vii-  p-  591,  ariifa  lib.  lii.  cip.  ii. 
•ccL  iv.  p.  589. 

tMateoa  it  Appanta  Tenpli,  oap.  viii.  wcl  rii.  p.  Ul,  Crenii 
FHcie.  Sni . 

M    2 


164 


ICVItn    ANTIOHITIRS. 


[qook.  t. 


pontifical  tvstrs  aurnr.  which  were  exceeUing  rich  qikI  cosily, 
ihey  an  «tt|>po8etl  to  hari;  been  jjrovided  out  of  the  piiMIc 
Iiwwnry;  and  the  (»ther  ^ncenlotal  ^aniienls.  either  the  sam* 
way.  or  by  frw-will  offerinpi.  We  are  told,  Ezra  ii.  KH.  fl9. 
that  vthen  some  iif  tlie  chief  of  the  fathers  came  to  nee  the 
temple,  which  was  rebnitdiDir  after  the  captivity,  thev  ^ve 
Hcronhng  to  their  abihty  unto  the  tretisurt  of  the  work, 
not  only  (^old  uod  sdver.  but  u  liundnil  pricKU'  gantu'nls. 
Again,  the  Tinhatha  (or  Nchemi»h  the  governor)  ^ve  to 
the  tren^un-  (beside  gold  and  »tlver  there  tiientioiied).  Hvo 
hundred  and  thirty  prioits*  g>^nnenl»,  Neheni.  vii,  70:  iitid 
the  rent  of  the  people  gave  flirty-seven,  ver.  72.  i 

I'he  TnlmuiJiftts  nnd  Mitimoniden  nny.  that  all  frco-will 
olfeiin^of  Limt  fiort  must  In*  given  to  the  whole  coiijip'i-pitKin. 
that  is,  to  the  officers  who  managed  its  concerns;  insomuch 
that  if  the  mother  of  u  prieat  brought  her  »oii  a  gunneiit.  it 
was  to  he  given,  not  to  him.  hut  to  them.*  itml  they  mi^fht 

li^ik  the  u«c  of  it  to  wliom  they  pleased.  Indeed,  ii  di)«*t 
>t  8eem  likely  the  sacerdotal  garments  should  be  tlic  property 
of  pnrticiilnr  pricsU.  and  worn  bythem  only:  especinllv when 
the  priests  were  divided,  as  ihey  ui-rc  in  Uavid'a  lime,  into 
twenty-four  coumen.  and  esch  inferior  priest  officiated  at  the 
temple  onlv  a  fortnight  in  n  year.  They  were  deKig;ne<]  there- 
fore for  the  common  n»ie  of  the  prients,  nK  they  came  in  their 
tnrna  to  minister, 

3dly.  The  rublitea  say.  that  when  the  garments  of  the 

inferior  priests  were  ^.Town  foiil,  they  were  not  uasliwl.  but 

Eut  into  shredH,  to  make  wickx  for  the  bmpH  of  the  .>iniictuary ; 

whm  the  high-priest*  restmeot*  were  left  off,  they  *«* 

^iit  to  no  farther  um,  but  hid  in  some  aecrel  place.f     llui  of 

thii  the  Scripture  aays  nothing. 

4thly.  Vdu  will  obaenre.  that  neither  the  high-priest,  nur 
thoHc  of  the  lower  order,  wore  any  thin^.  either  <m  ihrir 
hands  or  fe«t,  wliile  they  were  euiployed  in  ihrir  miiiifctry. 
There  is  uo  garment  aasigned  to  either  in  any  Scripture  cata- 

*  Gemv-  lliPiowl^ro.  tit.  ShcK.  eaf>.  it  ;  •««  ihn.  Utd  a  qitri|«uan  tmn 
iW  Batn-lnntut  Oem«a,  anJ  rtwm  Manuoniiln,  id  Ununiu*  iW  V»^mi, 
lib  ii.  njt.  mv  sect  xv.  p.  B39,  edit.  Amstri.  tono;  np.  u*.  «•«■  4«rviii 
p.  MT,  nlii   ITOI, 

f  \'ir}  Bndn  utM  vifpra,  np  t«*.  ttn.  t>.  p.  aW~B6l.  *4a.  Ai)i|i«t 
I&80.  ra|>.  xvri  4ivi  dmv  p.  6H3,  (iS3.  riln.  1701. 


CHAl*.  v.]  SACKRUOTiL   YKHTHBNTK. 


\6& 


loguc.  The  sacrificial  services,  in  wliich  the  pricutfi  n-erc  chiefly 
cffijUoyed,  would  not  conveniently  adiiiilof'thcirwettrmgglijvcs; 
mad  in  public  worship,  to  b»  Irarefooi  Mxtms  to  buve  been 
reckoned  a  token  of  reverence  even  before  the  giving  of  the 
law  :  fur  when  God  sppearcd  to  Mo»*:»  iu  ihc  bush,  he  corn- 
ajoiidod  hiu)  to  "  put  hm  »hoen  fruoi  oH'  hiit  feet,  becnuitc  the 
jilucv  uheroon  he  ittood  wa»  huly  ground  ;"  Kxod.  iii.  5.  lu 
ihoftc  days  th'tst  wan  a  uaual  token  of  reverence  duruig  divine 
worship,  when  mun  consideivd  ihcmselvc-i  us  in  the  more  ini- 
nioiUate  prcbcncc  of  God.  It  was  fit,  therefore,  Mt»5fit 
bhould  cxprcM  the  kouic  kind  of  religious  veneration  in  a 
|ilacu  which  God,  by  manifesting  hinmetf  in  no  extraordinary 
u  uiuuner,  was  pleaacd  to  render,  pro  tempure,  a  leuiple  or 
holy  place.  For  the  saine  reason.  Joidiua  ia  comiuanded  to 
pay  the  like  homage  before  the  "  cupLaJu  of  the  hoHl  uf  ibv 
Lord,"  Jo8ti.  V.  1  J,  who  wa»  undoubtedly  "  iLe  luigel  ul  Gud'n 
presence,  in  whom  bin  name  ifi,"cven  the  divine  Aoyoc;  for  it 
iv  Huid,  Joshua  "  fell  on  hiufuce  to  ilie  earth,  and  won>liipped 
hiiu ;"  ver.  14.  Thit>  we  cannot  «up(Kieie  he  would  have  done 
if  lie  had  esteemed  him  only  a  created  augul;  or  that^  if  ho 
had  done  it,  hi*  wonthip  would  nut  have  met  with  such  a 
rebuke  as  the  angel  gave  to  St.  John, — "  Sou  Uluu  do  it  not ; 
for  1  ani  thy  fellow  senaut :  worehip  God  j"  Uev.  xxii.  U. 
llie  Jf  wuth  priestn,  according  to  tlie  rabbies,  were  required  to 
be  supcrstiliouftly  exact  in  tliii*  ceremony  ;  for  if  any  tiling  in- 
tervened between  their  feut  uitd  the  ground,  iliey  imagined 
their  ministry  would  bt-  null  and  invalid.* 

It  may  not  be  impro[icr  here  to  renutrk,  that  aa  the  Jews 
accounted  it  a  token  of  reverence  to  have  tlieir  feel  bare  in 
publjc  worship,  so  hkewitie  to  huvu  their  heads  covcix>d.  1'liiit 
wu  accordingly  the  practice,  not  only  ol'  the  priestii  but  of  tho 
people,  n*  at  thi«  day  it  i»,  in  tokvn  of  llieir  uiodenty  and 
humility,  and  of  their  accounting  themttelveB  unworthy  to  look 
up  in  the  more  immediato  presence  of  God.  ThuH,  on  the 
Divine  appearance  to  Momh  in  the  bush,  it  ia  «uid,  "  he  hid 
liis  luce,  for  he  woa  afraid  to  look  ujm>u  God  ;"  Kxod.  iii.  3. 
And  ou  the  extiuordinary  manifestation  of  the  Divine  presence 

■  Vid.  Mith,  ut.  Zcbhac.  cap.  tj.  teci.  i.;  tt.  Bortmor  ti  Maiinon  in 
\ac.  torn  \.  )).  IU,  edit  Surcnliua.  ^  tA  Maimuu.  d«  llaUOiMi  adrundi  Tvm- 
|>U<  tap.  «.  tccn.  xnt.  us.  f,  204,  303,  Ctenn  F«*cu:iUi  SexLi. 


166 


JEWISU    AK'riVUITtK&. 


[BdOK   1. 


to  Elij&h,  hi>  "  wrapped  his  hcc  in  his  mantle  ;"  1  Kin^xtx,^ 
\'A.  Ou  the  same  Hccount,  perhaps,  the  an^ols  wexe  rcpi 
rented  iu  vision  tu  Uaiab,  as  coviTiiij;  Iheir  faces  with  ibdf 
wingM  in  the  pie&ence  o(  Jehovah,  Isa.  vi.  U;  to  hare  th^ 
heH(J  tincuvem],  hcio^  cftteemcd  a  marie  of  confidence.  Fo^ 
which  reason,  in  (ho^c:  places  where  the  Ismchti-'a  are  said  to 
have  "  marchMl  out  ctl'  tigj-pl  with  a  high  hand."  the  ChaldeQ 
Paraphrasl  renders  it  "  bareheaded,"  tliat  is.  with  boldnei 
and  tntrcpidity. 

Tlin  aiicicnl  liomans.  hkewise.  pprforracd  tlioir  sacred  rit 
with  a  veil  or  covering  on  their  heuds,  as  appears  from  tfai 
line*  iu  Virgil : — 

t^uin,  uhl  innntib^v  sIMi-niit  tntm  n-qutira  cI^sbm, 
Va  pos'im  art* jtm  rmn  m  Itttoir  mlvrt; 
t^irpvieo  vvlarc  comiu  adAp«Tus  uaklii : 
N*  qtia  iiitet  Miiclua  ign«*  ut  lionunt  I}«uniin 
IloMila  fikoies  occurral,  ct  onunK  lurbel. 

jl-l^ek),  lb.  I.  403,  4(( 
'Again, 

Spu  Ml  pftcis,  ml      Turn  numiua  ■ancta  precooiut 
Pnllkdii  luriRuonw,  quir  ptitna  ac«vpil  otoiiIcs  : 
El  cajiMa.  DtUe  otas  I'Ur^irio  ir«liuBUi  uniclu. 

Ibid.  >.  443,  Itc 

The  Grecians,  on  the  contrary,  perforwfd  the  socred  riteil 
bnrchended.  "  llhc  (nrmpe  in  wde  Satumi)  Ortpco  ritn,  ra-j 
|iite  apertt),  tv»  divinn  fit."  mith  Macrobius.*  St.  PaiiI^J 
thenfore,  writing  to  the  Corinthians,  who  were  Greeks,  d< 
cbrcs,  that  "  every  man  pmyini;  or  prophesying,  with  hiri 
head  covepod,  dishonoureth  his  head,"  1  Cor.  xi.  4 ;  thereliy] 
teaching  us,  that  thoti^h  t))c  rircum<)tnnce«  of  dress,  a«  vrffi-\ 
■ji  gesture,  m  divine  womhip,  are  in  themselves  indifferrni;] 
yat  Buofa  are  proper  to  be  used,  aa  the  custom  of  the  country] 
wlwre  we  dwell  has  reoderad  flignificBtive  orhuniility  and  rafrj 
menoe. 

•Mhly.  The  sacerdotal  restments  are  all  supposet)  to  hm 
a  iDonU  »nd  typi'    '  ifieation.  though  the  more  imiiiediatt 

design  of  thuiU.  >    _  ■  >.  of  tlw  ponltlical  vestn  mirfir.  w)l»J 

"  for  glory  wid  tor  beaniy  ;"  Exod.  kxriii.S.     Fortbewholl 
ceremonial  worehip  hod  "  a  abiidow  of  good  liiin^a  (o  conic,'*^ 


■  S«iuit>«]  lib.  i.  »p.  vw.  i>.  in,  m^  «diL  Gmun.  iMfi.  Bu.  1A70. 


rHjtr«  *.'J 


SAeeK001VA«.'VR»tMl£Mr«. 


167 


llcb.  X.  I ;  niid  it  is  mni  ol'  ilie  |)rivtti<  iit  itarticulur,  thai  they 
"  served  uotti  the  example  and  fliadow  of  tKavcnIy  f liiDgs," 
chap.  viii.  6.  Concerning  the  typical  and  spiritual  meaning 
of  these  vesUniuits.  as  pretty  commonly  roprcMenteiil  by  Chrrti- 
tians,  conauli  Mather's  scrniou  on  tiiis  subject  in  hia  "  Typus 
Unveiled."  Aa  fnr  the  Jtws,  they  di&caver  a  world  of  phi- 
lo50f)hy  in  them.  Jooephus*  makea  the  high-prie^tV  linen 
f^aritient  represent  the  liwly  of  tlic  earth  ;  Ihi;  gloritnih  nohe, 
henveu  ;  the  WUk  and  pomegraniUiea,  thunder  and  lightning. 
Or  oUierwiiie,  the  ephod  of  various  colourv  i»  the  uaivenK ; 
ihf!  hri*ast-(ilute,  the  cttrlh  in  it«i  centre;  the  girdle,  tlw  wia ; 
Uie  onyn  stone  on  each  shoulder,  the  sun  nnd  moon ;  thu 
twelve  Btones  in  the  breast-plate,  tlie  twelve  **ign8  of  the 
zodiac,  or  the  twelve  months  in  the  year;  the  nntrc,  heaven; 
iiad  the  golden  plate  with  the  name  of  Ciod  uiif^ren  on  it, 
the  splendour  of  the  Divine  Majesty  in  heaven.  Fhilo  philo- 
aofihiseH  on  them  in  a  aiuiilar  nianner.f 

But  the  taltuudical  doclura  aeaiga  theni  a  more  religious 
aitd  moral  signiticaUon ;  tlie  ei^ht  garments  denoting  circum- 
cision, which  was  to  be  perfortzkcd  on  the  eighth  day;  and 
«aeh  garaent  being  U)  expinte  a  particular  sin — the  brcecbcii. 
UDcbaniMW;  the  girdle,  theft;  the  ephod,  iduluiry ;  Uic 
breut*pUte,  pervertkc  judgtn«nt;  the  bells,  evil  speekiDg; 
the  mitre,  and  the  golden  plate  on  the  forehead,  pride  and 

jiBpndenee.!t 

The  CoGceian  divinea,  who  have  great  talents  at  allego- 
rizing, find  out  in  them,  m  n  mftnner,  all  apirittiAl  blessings 
and  graces.  Braiiniua,  in  particular,  ruake«  the  mitre  signify 
wisdom;  the  robe,  righleoumeaa;  the  breechefi,  »ancti5ca- 
tjon ;  and  the  girdle,  redemption  :  all  which  "  Christ  is  made 
of  Ood  untx)  believers;"  1  Cor.  i.  30.  By  the  other  vest- 
tuents  are  denoted  the  principal  bcuefits  of  the  gospel ;  elec- 
tion and  adffption,  by  the  ephod  and  tlte  pectoral ;  vocation, 

'  AntK].  Ub.  111.  cap-  vu.»ei;i.  till,  lom.i.  p.  IM,  157,  «iii-  lls»erc. 
I  Phtlo.  Jud.  in  Sonmns  itfuA  Open,  ^t  ■1C3,  464  ;  tie  Viii  Mmtf,  Ub. 
iii.  p.  518 — .191;  d*  MoooKh.  \ih    \\.  p.  03<i,  637,  edit.  Colon.  Allobr. 

t  Vid.  Dnua.  de  Vwuu  Sawnl.  UebrMr.  lib.  u.  up.  xivi.  kcL  ix.  \. 
p.  876 — &9I,  edit.  AnMd.  16dO ;  caip.  uvii.  »GCt.  dccxlv.  dcodvi.  p.  707 
'-7«».ediUirOI. 


1l 


JCWIVH    ANTt«VlTkKR. 


BO  OK  1/ 


or  eOcctuul  culling,  by  the  bells  ;  faitli,  bv  tlie  gulden  cruwii, 
iiX.*  These  divjtits,  as  wtll  as  soiin.-  of  the  ancients,  have 
permitted  th«ir  fanciefi  to  make  fxcurgione  bc^vond  the  bound* 
of  rMSon  and  good  sense.  Nevertheless,  iho«e  who  will  ad- 
mil  of  no  typical  meaning  in  any  of  these  thiugv,  go  into  a 
cootrary  extreme.  It  mil  be  happy,  if  we  can  hit  the  juBt 
medium,  in  attempting  which  the  Scripture  will  be  onr  best 
guide. 

'  TlirPe  riteH  of  the  cont^ecrution.  both  of  tlic  hi^h-pncst  and 
the  commou  [irieslB,  tbeir  washii^,  unoiiiling,  and  ciothiiig, 
being  considered,  there  remiuns  a 

4tfa.  The  oHering  certain  sacrificeif  uccoixling  to  the  prc- 
acrtption  in  the  book  of  Exodun,  chap.  xxix.  These  were  a 
young  bullock  and  two  rains,  beside  unlenvcnMl  bread,  cakcA, 
and  wafers,  ver.  1,3;  tlie  bullock  for  a  sin-offering,  one  ram 
for  a  biimt'oHering,  both  which  were  entirelv  consumed  with 
Hre,  ver.  13,  H.  IK :  and  the  other  ram  and  ihe  bread  in  the 
nature  of  a  peace-oH'enug,  part  only  of  which  was  consumed 
on  the  altar,  and  the  re»t  eat  by  the  priestti,  for  whom  the 
Mcrifieea  were  oftered,  ver.  19 — 2J*. 

TTic  first  of  tlicw  »Michfices,  which  was  the  siti-otferinu.  wa» 
to  signify,  that  til)  their  ains  were  expiated,  they  were  not  fit 
to  pefform  nnv  acceptable  service,  much  lens  to  offer  fiacrificc, 
or  make  atonement  for  the  him*  of  the  people. 

The  second,  which  was  the  hotocnust,  or  whole  barnt-' 
oft'ering,  was  in  the  nutiire  of  a  gift  or  present,  whereby  they 
were  recoitmu-mled  to  (iotl. 

The  third  was  a  peace-offering,  on  which  they  made  a  feast, 
and  by  that  were  initiated  into  his  family ■i' 

The  ram  of  the  peace-offering  is  called  in  the  Hebrew 
0»kVi3  Sh  rit  milfuim,  aries  impletiouum,  ver.  22:  which  Ain«« 
worth  rcTKlers  the  "  ram  of  filhng  the  hand  ;"  because  "  tho 
part  which  was  to  be  consumed  on  the  altar,  hub  flrMi  put  into 
the  hands  of  Aaron,  and  mto  the  handb  of  his  sons,"  ver.  '24, 

Kubbi  Solomon  gires  a  different  reaauii  for  Uic  mnrb  being 
called  Qr>K*70  V*«  eii  milluim,  from  kVo  muW,  plenua  vel  com- 
putus ett :  because  the  offering  of  this  sacrifice  completed 

'  l^l>i  Hnpn,  wet.  vn.  x*ii.   |t.  M7 — 8B9,  fritt.  Atailtl.    IMO;   mc< 
4rdtu.  ilnJtv.  p  713— ri5,«lil-  iroi. 
f  See  rsUtck  nn  Eawt.  uii-  10. 


IaI'.  v.]    t-OHSKCKATfOlf'  or  TUB   PXIESTil. 


109 


ihe  cunsecration,  and  tlivreupon  llie  prie&ts  were  fully  itiveKted 
HI  their  office.  Acconiingly,  Ui«  Septuagint  rcuderb  D»H^IS 
miiiuim  by  rtXtttMnc,  coDuuiniiiution;  nn<l  Jieac«,  perhapti,  the 
ufiostle,  speaking  of  Christ  under  the  character  of  a  priest, 
Beith.  ho  IB  «c  row  oiiumi  unXuutftivo^,  Hob.  vii.  2ti,  consum- 
mated or  perfected  for  ever. 

Godwin  takes  particuhir  notice  of  two  circunistaucea  in 
thetie  Mcrifica : — 

l«t.  That  iKMae  of  die  blood  uf  the  mm  of  consecration  was 
put  upon  the  tip  of  the  right  ear,  and  the  thumb  of  Uie  rifrht 
band,  and  the  great  too  of  the  right  foot  of  the  pncub.  who 
were  consecrated ;  Bxod.xxix.  20.  Probably  it  was  put  upon 
their  ear,  as  denoting  the  uttentiou  they,  eapecially,  ought  to 
give  lo  God*s  word,  that  they  might  be  thoroughly  mslructcd 
in  the  duties  of  their  otHce.  and  be  fit  to  be  teachers  of  utherb ; 
for  attention  to  the  word  of  God,  or  care  and  dihgence  in 
Irarning  hia  mind  and  will,  'a  expreiiiicd  by  "  opening  the 
ear:"  Job  xxxvi.  10;   Isa.  1.  5. 

1'hc  touching  tlie  right  thumb  with  the  same  blood  was  to 
tiignUy,  that  they  were  to  attend  with  diligence  on  the  work 
of  their  ministry,  which  is  called  "  the  work  of  their  hands  ;" 
Deut.  xxxiti.  II.  'rbi«  phrase  is  expressive  uf  any  sort  of 
active  aerrtce-  It  is  said  in  the  Acts,  that  "  by  the  hands  of 
the  apostles  were  many  nigna  and  wonders  wrought  among  the 
people  ;"  though  some  of  thcHe  were  wrought  only  by  speak- 
ing, chap.  V.  6 ;  and  others,  by  their  shadow  overabadowmg  the 
diseased;  ver.  16,  IG. 

Since  the  right  handuuly  was  consecrated  by  the  sacnficial 
blood,  the  rubbics  aay,  if  a  prie«t  made  aae  of  his  left,  iiihlead 
d'  bi»  right,  in  performing  any  part  of  the  service,  it  jmlluted 
A*" 

The  toiichmg  of  the  great  toe  with  the  blood  is  gupposcd 
lo  signify,  Uiat  they  ought  to  take  great  heed,  that  their  coii- 
venatioa  might  be  huly,  without  blame,  and  such  as  became 
the  QUDiBters  of  GihI  :  for  the  conversation  in  frequently  ex- 
preesed  by  wulkiug:  Psalm  i.  1  ;  xr.'2;  Prov.  x.^  ;  I^.  xxxiiJ. 
\5 ;  Phi),  iti.  17  ;  GaI.  li.  14 ;  and  in  many  other  places,  both 
of  Uie  Ohl  and  New  Tcstaiueut.    Anil  llic  apphcation  of  the 

*  Mitbii.  n  BsrWoor,  at  Uwmon.  in  loc.  ubi  nijira  ;  Muinuu.  dc  llu* 
UMM  uleundi  Temple,  sbl  aupn,  hcl  kviii. 


170 


JBWIIII    ANTIOVITIKK. 


[ttnOR  I J 


sacrificial  blood  lu  all  Uietw  parUt  of  the  body,  witH  doubUeaa 
mlendifl  to  deaote  Uiai  ail  tntist  be  sanctifipi)  and  reoderod 
acoeptablti  ia  Qod  by  the  blood  of  Christ. 

Tbc  other  circiitustauc«  which  <nu  autJior  remarks,  is,  thai 
"  ai  the  consecrution  of  the  priwts*  corlaia  |]iece<t  of  the  sa- 
crifices were  put  into  their  hands,"  as  was  before  observed. 
On  which  acoount  their  cotutecratioD  ttaell'  is  cxpreascd  by 
"tilhng  their  bands  i"  Exod.  xxviii.  41.  D^tv-riK /iR^  tuw?/- 
liatk  eth-jadham,  el  impiebis  muHum  eorum.  Our  unthor 
ftOEU  lience  deriros  the  custom  in  the  Chorch  of  Englund.  or« 
lU  be  18  pleased  to  express  it.  in  the  Chti»tiau  church,  uf  the 
liishop'tf  giving  u  Bible  into  the  band  of  the  mianter  to  be  or- 
dained; "  BOTH  wiiiru,"  be»iith,"majrsig;uify.thatuuuiHti 
takech  that  bononr  to  himself,  but  lie  that  is  called  of  God, 
as  was  Aaron  :"  and  ndds,  "  conti-arv  to  tbi^  did  Jeroboam** 
piieeta;  whoever  would,  Ke  tilK-d  his  onu  hands,"  I  Kitiga 
ziii.  33 :  that  is.  "  ho  thrust  hitusolf  into  tlie  priesthood."  1 
hope  our  author  did  uo(  intend  this  coniparii^na  to  JerobiMiin's 
priests  for  aretleclion  on  all  luiimters  nut  cpiscopatly  onlnioud 
accordiDg  to  the  r)t£S  of  the  ICnglish  eslablishioent.  However. 
[  beg  leftve  to  observe,  that  the  words  in  Kin^ll^-rw  N^«  I'orn 
hfrh/Tphfts  jrauillf-  elh  jadfto,  iiboiild  rathtT  he  rendered  ejmt\ 
qui  Drt/vi'r  imptevit  mtinum,  that  is,  JeToboom  tilled  the  Itftndii 
of  bim  that  would.  Vet,  because  our  king  appoiDts  to 
episcopal  office  whom  he  pleases,  fur  be  it  from  me  tucciii^j 
para  our  bishops  to  Jeroboam's  priosts. 

Godwin  retuarku  ttonie   peculiarities,  by   which  the  higk 
priest  was  dtstingnifthed  iVoni  tlie  connnco  priests. 

Ist.  He  must  marry  none  but  a  virgiu  ;  tuv.  xxi.  13,  Mi 
Therefore  be  was  exempt  from  tiie  law  of  nuim'ing  his  bro«. 
ther's  widow,  in  case  he  died  without  children ;  Deut.  xxv.  Si' 
Our  author  saya,  another  priest  may  lawriilly  marry  u  widow  ;•! 
and  Josephns  Bars  the  •ame.*     But  there  is  no  such  expreM  < 
penntasion  in  the  law ;  Ottlf  it  ie  inferred  from  a  widow's  ool^ 
hehig  mentioned  nmrnii;  those  wbou  a  common    priest 
foibid  to  inan7  :  Lev.xxi.  7.     Nenvtbtfles*.  Groims  is  of'j 
0|Mni(«i  the  common  priests  had  not  this  liberty,  unke*  with 
respect  to  the  widows  of  prieats-     This  he  grounds  on  iha- 
followiug  pMsage  of  Exekiel:  "  Neither  shall  tliuy  (that  is, 
*  Antii).  lib.  itL  cap.  tii.  wei.  n.vtm.i.f.  t  U.  win- lUvwc. 


lAP.  v.]       P8€ULIAItlTIE8  OF  Tl 


Bk-PmilST. 


m 


yuiy  priests)  take  for  th«ir  wiTee  a  widow,  or  )ior  thut  is  pat 
itway ;  but  ther  sbail  take  maklenB  of  tbe  seed  of  ilie  Itousc  of 
Ismcl,  or  a  widow  that  had  a  priest  before;"  ISaak.  zbv.  22.* 
However,  it  i»  certain  the  h>i,'h-prie!tl  miiihl  marr^-  aoile  but  a 
virgio ;  and  th«  tabbies  haw  ciutt-rmiiii-Hl  the  age  the  muet  be, 
Rtthe  time  of  her  marriage,  within  kaa  than  Haifa  year,  be- 
tiwcn  twelve  years  otd  and  a  day.  and  t«clve  years  and  a 
half,  l-'or  they  obaer»e,  she  must  not  only  be  a  virgin  nVina 
helkuiah,  but  he  must  marry  her  before  she  comcA  to  the  a^ 
of  puberty,  ^^Vlra3  Uihhthuleifta,  in  iier  Tii^inlty  :  which,  they 
tiay.  was  circumscribed  within  the  Bhort  period  1  have  men- 
tioned .f 

We  may  farther  observe,  they  are  much  mote  liberal  to  the 
kii>p:  than  to  the  priest  ^  allowing  the  former  eighteen  wive«, 
the  latter  but  one;  at  Ictist.  if  he  did  take  another,  they  say^ 
he  mu-'il  give  a  bill  of  divorce  to  one  of  tliem  before  the  great 
day  of  expiation,  otherwise  he  would  be  incapable  of  perform- 
ing the  «ervicctt  llxm  required.^ 

'2dly.  Tbe  higb-prie»t  must  not  mount  for  the  death  o<  his 
ueareat  kindred.  He  "  shall  not  uncover  hia  head,  nor  rend 
his  clothea;  neither  shall  he  go  in  to  any  dead  body,  nor  de- 
tiU;  hioiMlffor  his  father,  or  for  his  mother.  Neitliernhnll  he 
go  ont  of  the  sanctuary,  nor  profane  ihe  sanctuary  of  his 
Ood;"  Lew.  xxi.  10 — 12.  The  cereinonivs  of  mourning,  here 
prohibited,  ure  such  as  would  not  consist  with  hts  attending 
the  service  of  the  sanctuary;  and  the  reason  of  the  law  is, 
that  the  public  wortbip  of  Ood,  in  which  the  preaence  and 
ministration  of  the  high-priest  was  in  many  cases  necessary. 
might  not  be  inlerrupted. 

The  ceremonies  forbidden  are, 

Ut.  Uncovering  his  bead.  The  !»eptiia^t  renders 
jnO*  M^  TE^Kn  ntshn  h  jipkrang,  ntv  Kt^oAni'  "W"  airoKiHapwati , 
tapul  KOH  mttlabit  tidari:  or,  if  1  may  be  alkjwcd  lite  expres- 
sion, he  shall  not  unmitre  his  huad  ;  a  phrase  which,  though  it 
is  not  an  exact  translation,  doea  not  improperiy  convey  the  true 

"  Sep  OroUi  Aiuial.  ml  Ler.  \ti.  14. 

t  Vh).  SfldMi,  i'xof .  HetM--  lit),  ti.  csp.  vii.  Oper  vul-  it.  turn.  ii.  p.  SSb, 

1  SsHea,  ubt  mi(ms,  ni|t.  VH(.  p.  Ml ,  5M- 


m 


JEWISH    ANTIQUITIES. 


[aooK  I. 


draign  of  the  law,  which  was  to  prcv^^ut  Um  umitliiig  Ui« 
dutivs  uf  lus  office oituccasivii  of  the  death  even  oriiiii  ii«irc«t 
relstifMis,  which  he  tuu»t  have  done  if  he  had  complied  with 
the  cufttom  of  uncoTeriag  his  head,  or  layiii);  aside  hiii  mitre, 
that  iH-iiigonu  of  the  holy  garnienlH,  nUhoiit  which  it  wau  uii- 
luwt'id  for  him  to  oUiciatc;  Kxod.  xxviii.  36 — 3K.  TfacChul- 
dee  Poraphrutiti  rvudcrs  the  word  very  did'ervQlly  froiu  tiia 
i?«|>(U'^iiit :  in  citpiu  tuu  nwi  tiulnat  cvmam.  Aiiuworth 
»aith  HiK  Hebrew  word  yiD  phaiang,  »i(^iiitie!>,  both  to  maka 
bare  oud  to  make  frei?:  OukeloM,  it  M.-euis,  taking  it  in  tha. 
lattor  BOQse,  uDdon»tands  the  mcoaing  of  the  law  to  be.  thai 
their  hair  bhtjuld  nut  be  left  lu  gruw  free,  without  triiiiuiiig. 
lu  this  lUAUxiei,  we  aie  luld  by  Hi-rudutuK,  the  li^yptiaus 
lued  to  e&pres»  their  moumiug  for  the  dead  ;*  lettiu|{  the  hair 
grow  long,  aiid  in  a  ticgligeut  form,  beiug  eousidered  as  ■ 
luurk  uf  iudtttiiitioii  to  theuiDvlvcM,  tlirough  ckcei4»ive  gneir 
Mepbibosheth  was  in  such  deep  cuticcm  for  David  on  account 
of  Absalom's  rebellion,  that  "  he  neither  trimmed  biit  beard, 
nor  waahed  his  eiottiuti,  fruui  the  day  the  king  departed  fruiu 
JeruBalem,  until  the  day  he  cnnio  agiiin  in  [trace;"  'J  Sam. 
xiK.  24.  If  we  uiiderataud  the  Juw  Mjcorduig  to  the  sense  of 
OnkeloB,  it  is  eitlier  designed  to  prcTcat  the  btgh-pricHt's 
•ymboUzing  with  the  Ueatlienii,  ut  the  ntea  of  mounuug,  or 
to  preserve  decency  in  public  worship,  it  not  being  lit  that  Uio 
chief  minister  in  the  sanctuary  should  appear  with  hi»  tuiir 
long  and  neglected,  as  mourner?  sometime^  did- 

Uowevtir,  butli  among  tiic  Jaws  and  the  neighliuunng  na* 
tious,  it  was  a  more  usual  sign  of  wourniug,  not  only  la 
uncover,  but  even  to  shave  their  heads.  When  Job  was  iu- 
fonued  of  hiii  repeated  losses,  and  of  tlie  deiith  ut  hi*  chiklren, 
"  be  rBOt  bis  ui&ntle.  and  shared  bis  bead;"  Jobi.  20.  And 
in  the  prophecy  of  Jeremiah  wc  read  of  fuurscorc  men,  who 
were  going  to  tiuueat  the  desoUtiuii  of  Jerusalem,  huvmg 
their  boards  shaven,  and  tlieu  elotlies  rent ;  Jcr.  xli.  5.  That 
thia  was  usual  among  the  Peisiaus  uppearb  frum  tlie  following 
IMuaage  of  Quintus  Curiius :  "  Person,  comia  suo  more  detuu- 
ais,  in  lu^bri  vcstc,  cum  coujugibus  ac  liberis  (Alexaudrum). 

■  llerodut.  EUiUirp.  up.  uuvi.  p.  IQI,  vdil.  iirooov.  Lugd.  Uu-  1715. 


CIIA1».  v.]    PBCULI4feiTIES  OT  THtfflQn-rRI  RftT. 


173 


non  ut  victorcm.  et  inodo  hostcm.  set!  ut  gentia  sun>  ju«iliMi- 
luiini  regem  Tem  dcaulorio  liigvlmnt."*  And  that  the  name 
rite  was  in  use  among  other  nations,  appears  from  Sitetoniiis, 
in  his  life  of  Cnligula.  where,  after  observing,  thai  on  Lhe 
iloatli  ofCieHar  Germanicus,  Rome  barbarous  nations  at  war 
imcfof^  tbcmaelves  and  with  the  HomanK,  agreed  to  a  cessa- 
tion nf  luwtilities.  as  if  their  grief  had  been  of  a  domestic 
tiiitnrc,  and  on  an  occn<tinti  which  alike  cancenied  them  both. 
he  odds.  "  Regukm  qnosdam  (fenini)  barbam  posuisse  et  ux- 
onim  capitfi  niHisse.  ad  indicinni  maximi  luctriB."'f 

We  meet  with  frequent  reierences  to  Ihbi  rite  of  iiiouming 
in  Scriptunj.  lu  the  prophet  Jeremiah  :  "  Cut  off  thy  hair, 
O  JentHnlcm  ;  take  np  a  lamentation  ;"  chap.  vii.  '^9.  In  the 
prophet  Micah  :  "Make  thcf^  bold,  nnd  poll  thei>  for  thy 
dcliraie  children,  for  tlicy  arc  gone  into  captivity;"  chap.  i.  16. 
In  Isniab  :  "The  ImtxI  shall  shave  with  n  razor  tliat  is  hired, 
iiami-Iy,  by  them  beyond  the  river,  by  the  king  of  Aitsyria.  the 
head  and  the  hair  of  the  feet ;  and  it  Khatl  also  cunaume  the 
beard,"  referring  to  the  AMynon  captivity;  chap.  «ii.  '20.  And 
by  the  same  prophet  baldnefn  is  mentioned  among  the  signs 
of  ninuming,  chap.  xxii.  12.  And  so  hy  .Itremiah  :  **  Every 
head  ^hall  be  bald,  and  every  beard  dipt;"  which  is  thus 
explaincfl.  "There  nhall  Iw  lamentation,  generally,  npon  all 
thf  hoiise-topc  of  Moab;"  Jcr.  xlviii.  37,  38.  And  once  mora, 
"  Neither  shall  men  lament  for  them,  nor  cut  theniselvc**,  nor 
iniikc  lhcmsolv««  bald  for  them  ;"  chap.  xri.  fi.  I'pon  the 
whole,  then,  the  prohibition  of  the  high-prie»i'n  uncovering 
his  head  for  the  dead,  probfthly  means,  not  only  that  he  must 
not  Bp|>ear  without  his  mitre,  but  that  he  mnnt  not  nhavc  his 
head,  nor  yet.  on  the  other  hand,  let  his  hair  groH  long  and 
ne^ected.  Both  these  extremes  are  expressly  prohibited  : 
"  Neither  shall  they."  that  is.  the  priests,  "  shave  their  headt, 
nor  Hiifl'er  their  locks  to  grow  lon^;"  Ewk.  xliv.  20. 

2dly.  The  high-priest  must  not  rend  his  clothes,  in  token 
of  munming  for  the  dead,  which  was  anciently  mnch  practised 
ty  lhe  Jewa  and  other  nations.     Quintus  Curtius  saich,  that 

I    "  QuntL  Curt,  de  Guiia  Alrund.  lA.  X.  etp.  i-  »n.  xrii.  p.  TM.  vdir. 
ImkA.  BjiI    1096- 

f  In  VitA  Calig.  ctp.  v.  Mct-iii.  )v.  lora.  i.  p.  T6B,  t4il.  PiliHi,  Tni- 
J««1.  B'l  Rhfn.  1090. 


JBWIIH   AKTigUITll^S. 


FflOOIC'^lw 


when  DanuA  was  oii  Llin  point  of  beiD^  »eizetl  by  Bessius  hihI 

tiie  ilactnans,  in  under  to  be  delivered  up  to  Alexander,  and 

the  onJy  domtMtic  lelt  about  hjm  made  Huch  loud  boiuntation* 

'••alarmed  the  camp,  "imipcre  deinde  alii  larerilJsqoe  vee- 

'  liboB,  luf^nbri  et  barbaro  ululntu  regcm  deplomre  ca?p«runt."* 

'  V'irgil  tays  of  Amata,  that  apprehending  Tnrnua  was  dead, 

Se  nusam  cbuml,  criamiqiie  eapulque  niftlonim, 
Ha)tof}ur  per  moMian  denens  dhta  Atruretn. 
Purpuno*  riontura  nuuii  dociarfit  anucnu, 
Kt  nodum  iiiti)nni9  iMhi  iitihr  ix-ctit  ah  altA. 

lltieiil,  sii.  I.  600— «03. 

And  Latinus.  her  Uuitbaud,  bc-anng  uf  her  unhuppy  fate. 

— ■ — II  icimik  i-efie  Laiidus 
Coojugu  kuonitus  bus  urt>iAque  ruutt. 

Ib.  1.  009,  61U 

So  Juvenal,  describing  the  funeral  rites  witJi  which  Priaia 
would  have  been  hoaoiir«d.  bad  he  died  lieforo  Parin  com- 
mitted the  rape  of  Helen,  saith. 

Incvlumi  Tni}i  IViainati  veniaaei  ad  aiabr«« 
Aoaimci  nmpii)  »(4«iiiiiB>tw.  Ueeiore  funin 
PorUnltt,  u  rdiqub  ftamitn  cetricnitu,  iautt 
[liadum  bcrymn*,  ui  primos  til^n-  [iIaiiciim 
CAMBudrt  iticipftd,  tOMMjuc  Polyxena  pallA. 

We  have  this  rite  of  mourning  f'rvH^ucuOy  uieniioued  m 
Scripture,  as  practiiHKl  on  various  occu»ion&,  particularly  on 
the  death  of  rclationji  or  friends,  us  by  Reuben  and  bis  father . 
Jacob  ou  the  8uppo»ed  death  of  Joseph,  Oea.  xxxvii. 
34;    and  by  Darid,  on  the  death  of  Saul  and  Joiiathan«J 
2  Saiu.  i .  11 :  Rometimcft  it  was  practi«ed  on  account  of  great* 
injuries  receiTotl,  as  by  Tamar,  when  she  bad  Wii  ubuainJ  by 
her  brother  AniQoo.  2  Sam.  xiii.  1!>;  or  im  account  of  the  in - 
fliotiou  or  deuuociattua  of  public  j  iidgiueuts ;  fur  which  re-dMia  l 
it  is  mentioaod  as  a  sign  of  great  stupidity  in  king  Jehoiakim* 
and  hx»  courtiers,  that  when  tbcy  rend,  in  a  roll  of  Jeremiah '■ 
prophecy,  what  jud^enls  God  Uircotoned  to  hrin^  u|>on  thtti 
luti£iUB,  "they   wore  not  afraid,  nor   rent   llu-ir   {{i»nnent»;"^ 

Jer.  xxzri.  24.     A(r<iin.  it  was  practised  when  ihey  heard' 

• 
^  QafaH.  Cm.  i*  OeMri  Alvuml.  Msga.  lib.  v.  cap.  z.  wd.  xli.  p  930. 
edit  iMfA.  Bu.  1096 


CHIl'l*.'*.]      PBrULIAfttTmS  OFTHK  HtOH-FBIGST. 


176 


l>lasf>hi!niy  or  any  other  prarniic  contempt  of  Ood,  nt  by 
king  llezekiob  and  fais  otticers,  when  they  beard  the  Mas- 
phemoua  railtog  of  Rabshakeh;  Imi.  xxxvi.  22.  and  chap. 
vxxvii.  1 .  Hie  rabbies  indeed  «Hy,  it  was  to  be  practised  only 
ou  bearing  blasphemy  from  one  of  their  own  nation,  and  there- 
fbtc  (heyconelndeRabshnkchwaaan  apostate  Jew.*  in  this 
way  riiey  expensed  tbcir  detotlation  of  either  uorda  or  actionx 
lliiifr  wore  a£IVoDtive  to  the  Uuity.  When,  tiicrefun;,  the  primt 
and  people  at  Lystiu  would  have  paid  divine  honauni  to  Paul 
and  Bamabiis.  "  they  rent  their  clothes;"  Acli  xiv.  H.  And 
thin  Caiaphaftdid.  whvn  our Suviuur  declared  himsvlt'tu  tx.-  the 
Son  of  Ood,  on  which  account  he  charged  him  ivith  blaa- 
phcmv :  Matt,  xxvi.  65.  Upon  this  a  question  has  been 
started,  whether  he  did  lutl  hereio  act  contrary  to  the  law  in 
LeritjcuB,  which,  in  two  places,  under  a  severe  peniilty.  for- 
bid* the  liigh-priest  rending  fai8  cJoUies;  Lev.  x.  G,  and 
chap,  xxi.  U>.  Grotiu*  observes,  the  occasion  in  both  ca«e« 
wafi  ihi!  death  of  relation?*,  and  that  there  js  no  express  ]>m- 
hitiition  which  extendi)  to  any  other  occoeion.t  Besides, 
titeae  tveni  Uotli  very  peculiar  end  extraordinary  cusca.  The 
one  was,  the  death  of  fiudnb  and  Abihu  by  the  immediate 
hand  of  Owl,  fur  ulierinu-  ^ltull^e  fire  on  tlie  altar,  when 
neither  their  fattier  nor  their  brethren  were  permitted  to  show 
any  sitrn  of  nujuraing,  Icsl  it  should  look  like  arraigniog  tJie 
Uivine  juntice  ;  and  perliHp*  it  might  he  intended  na  an  ad- 
ditionol  punishment  to  ihem,  that  they  Hhtnitd  not  only  be 
Btnick  dead,  but  dit;  unlamentcd  The  latter  pruhibition. 
chap.  xxi.  10,  is  in  the  case  of  tlie  priust'K  daughter  playing 
the  faarloi,  for  which  she  was  tn  be  biinit  with  hre,  ver.  9; 
and  then  it  fallows,  he,  tJiat  ia.  the  higb-pheat,  shall  not  uii- 
cuver  hiB  head,  nor  rand  hiif  clothet».  because,  on  ouch  an  oc- 
caaiiin,  it  would  look  like  a  reflection  on  tlie  IcKialator,  or  on 
the  htw  itself.  iLuwever,  il'  tile  prohibition  be  sopposod  lo 
oxtend  to  all  cases,  it  probably  related  to  the  sacerdotal  veat- 
nenu  only,  which  wcr«  not  to  be  rent  on  any  ocoasion.t 

^ ,  *  In  lilini  riww^unin.     >ee  die  paHHyf  ijuuKd  by  Dnulu*  o«  MiUt 

uvi.  ny 

i  AitTi?cat)l_r  ttt  itw  (.'hstiirf  fanphnst  m  loc. 

I  Seidra    de  Jui*  Naiur.  li  Hm.  lib.  ii    cap-  tW.  Opvr.  vol.  t.  (od.  I 
p.  in,  372 


176 


JKWI«H    ANTI^ 


IST 


HOOK 


And  M  it  i»  certain  ihc  Jew«  in  Inter  Bge*  undomtood  it ;  for 
it  is  said  in  tlic  Fir«t  Book  of  Mnccabces.  chap.  xi.  7|,  ihnt 
Jonathan  the  bigh>pno8t,  on  the  defeat  nnd  flight  of  his  army, 
"  rent  his  clothes."  Ami  in  .Toscphim  wc  aro  inrornif<),  thnt 
lo  appcaac  a  popular  commotion,  excited  by  the  cnieltieK  of 
Rorus.  proQuntlor  uf  Judea,  the  principal  persons,  and  par- 
ticularly ihe  high-prieBt8,  rent  their  garmenta.  »at  (w^ip-ac 
wtptii>pniovTo,  and  on  their  knees  besought  the  people  not  to 
pauli  things  to  extieniily,  lest  the  consequence  should  be  their 
ruin.  And  when  the  tumult,  which  wan  thu.H  allayed,  was 
like  to  be  revived,  thev  had  recourse  to  the  same  ex|ieilienl: 
roue  S*  ap\ifpfic  aurov^  iiv  tSuv  Kara/JM;jEfouc  M*^  ^C  KifoAtic 
Koyiv,  -yvfivovc  St  ru  aripva  rwv  oittruiv  n*f>upfm^uvti/v-^  The 
rabbles  say.  the  higli-prieiit  wasnilawodto  rend  his  clothes  at 
the  bottom,  but  nut  from  the  tup  to  tbe  bottoui.t-  which  ww 
the  common  way.  Tlicy  tcU  ua,  moreover,  that  it  miut  b* 
done  standing,  which  they  ground  on  the  example  uf  David. 
who.  it  is  ^aid,  on  a  report  that  Absalom  had  Hiain  all  htft, 
brethren,  arose  uod  tore  htr>  garments;  2  Sam.  xiii.  Gl .  They  i 
>.4ldd.  that  the  rent  ruust  not  be  more  tlinn  a  haiid'a  breadth.,] 
and  (hat  it  must  be  made  in  the  upper  gatnmnt.  and  in  tJi 
fore-part  of  ii.J 

The  third  peculiarity  of  the  high-prieet  conusled  in  his  pro* 
siding  over  the  inferior  priests,  in  taking  care  that  all  thing! 
Were  conducted  with  decency,  and  iircordmg  to  the  law.  and 
in  performing  liimself  nrme  appropriate  ports  of  the  divinai 
service. 

Godwin  saith,  that  both   the  hiKh-pnest  and  the  infenorJ 
priests  burnt  incense,  nnd  odered  sachfices.  I  Chruu.  vi.  49, 
and  even  slew  ihe  viclimb.  2  Chroo.  xxix.  '£2 ;  that  they  both 
eonnded  the  trumpet,  either  for  an  alarm  in  war.  or  to  as-^ 
the  people  and  their  rulers.  Numb.  x.  1 — ■H;  that  they 
nuCnicted   the  people.  Lev.  x.  II;   Deut.  xvii.  K — I'^e- 
MlJt  U.7 ;  mnd  botli  judged  and  dctenuioed  concerning  lepmy^J 
l.ev.  xiii.2;  and  he  ought  have  added,  concerning  caa 
udultrry  by  the  waters  of  jealous v.   Numb.  v.  19;  and 
eeniing  things  vowed,  or  devoted,  the  former  being  redeem- 1 

*,D«  Beilojudftk  tit>  ii.oi|».  i«  McLii.  it.  edit.  lUvcrc. 
,    t  Maha.  tit.  Uonjodt  cap  iii.  wcL  v.  ion.  ir.  p,  ftOl ,  Mu.  SumAn^ 
I  Vm).  Maimnn,  ^  l.una.  nip.  riii.  »en.  L  li. 


CII4r:*.1 


Tlf«    SIIRAff. 


able  at  a  valuation  or  price  set  by  the  priest,  the  latter  not  ( 
Lev.  xxvti.  B.  28. 

It  belonged  likewise  to  the  priests  lo  setoa  and  remove  the 
sbvw-bread ',  to  tend  aud  supply  the  lamps.  Lev.  xxiv.  1 — 9; 
to  bum  the  red  heil'er.  Numb.  x'ix.  2  ]  to  blew  the  people. 
Numb.  vi.  '23—27 ;  and  to  keep  watch  in  three  several 
places  of  the  temple ;  '2  Chron.  xxiii.  4.  No  doubt  the  high- 
priest  bad  power  or  authority,  in  virtue  of  his  office,  to  perform 
any  port  (^  the  sacerdolal  service,  and  several  of  the  articles 
(dready  mentioned  arc  cxpres&ly  declared  to  pertain  to  him  as 
vreU  u  to  the  inferior  priests ;  howevtr,  same  of  the  more  la- 
borious part«of  the  service  were  ordinarily  performed  by  the 
inferior  priestjt  under  his  direction. 

On  the  other  band,  he  had  his  pecuhar  province,  the  prin- 
cipal hrancfaee  of  which  were,  intjuuing  of  the  i^rd,  and 
giving  amtwera  by  Urim  and  Thummim,  and  performing  the 
most  holy  parts  of  tlte  divine  service,  especially  on  the  great 
annual  fast,  or  day  of  expiation,  when,  cIotht;d  m  his  lioeo 
garmeois,  be  wvnt  alone  into  the  holy  of  holies,  and  there 
burnt  incense,  and  sprinkled  some  of  the  blood  of  the  sacri6c« 
upon  the  mercy-seat ;  Lev.  xvi.  throughout,  and  Hcb.  i\.  7. 

The  duties  of  his  office  on  that  day  will  be  considered  in 
their  place,  when  we  are  treating  of  the  Jewish  festivals. 

It  is,  however,  proper  here  to  take  notice  of  what  our 
author  observes  concerning  the  high-priest's  suflVagan,  or 
deputy,  called  1^  sagan,  as  some  write  it,  or,  as  others, 
UP  xgen,  who,  in  case  of  the  high-priest's  incapacity  by  sick- 
oeaa  or  any  legal  uncleanneas,  discharged  his  office  for  him. 
The  word  pp  sagan.  in  the  ungular  number,  is  never  used  in 
Seripture ;  but  the  plural  D^UO  seganim  several  times  occurs, 
toA  seems  always  to  import  secular  rulers,  or  governors ;  as 
particularly  in  the  book  of  Nehemiah,  where  the  o^izo  aga- 
nim  are  joined  with  the  nobles,  and  are  not  improperly  called 
rulers  in  the  English  version,  Nehem.  iv.  14 — 19.  In  Isaiah, 
chap,  xli.25,  wc  style  them  princes;  and  Daniel  is  said  lo  be 
made  chief  of  the  Kganim,  which  we  there  render  governors ; 
Dan.  ii.  48.  Aad  certain  it  is,  his  was  not  an  ecclesiastical, 
but  civil  office-  So  that  in  all  those  places,  and  wherever 
else  tJie  word  occurs  in  the  Hebrew  Bible,  it  evidently  im- 
port* secular  dignity  and  authority.    Nevertheless,  the  singular 


178  JEWISH     ANTIOUITIKS.  [kOOH    I; 

noun  sagan  U  often  used  by  the  Hebrew  doctor*  for  an  ec- 
clesiasCicttl  penion.  ThcTargum  of  Jonathan,  on  the  Second 
Book  of  Kings,  rendi-ra  "the  prieat  of  the  second  order"  the 
sagan  ofthc  priests, on  2  Kings  xxiii.  4;  andcalU  "  Zeph&niah, 
the  lecond  pnest,"  the  Hagan.  on  2  Kings  xxt.  18.  And  hi 
the  prophecy  of  Jeremiah  it  iu  one  place  styles  him  (Jer.  lii. 
24),  and  in  another.  Pashur  (Jer.  xx.  1},  the  aagan  o(  the 
prie«ts.  It  is  agreed  on  all  hands,  that  the  aagon  was  next  to 
the  high-|Hiest.  and  his  ricegerent ;  biit  for  what  end  he  wan 
appointed,  and  what  were  the  duties  of  his  office,  is  disputed. 
One  opinion,  espoused  by  Cuneeus,*  is,  that  he  was  only  to 
officiate  for  the  high-priest,  in  case  he  was  rendered  incapable 
of  attending  the  service  through  sickness,  or  legal  UDcleaniKH, 
on  the  day  of  expiation.  Josephus  gives  an  instance  of  the 
service  of  that  day  being  performed  by  one  Joseph,  the  son  of 
Eli,  as  deputy,  or  aag&n,  of  the  high-pricat  Matthias,  who  the 
night  before  had  bcpii  uccidentally  rendered  unclean  ;'f  and 
Mr.  Selden  ^  informs  us,  out  of  the  Jerusalem  and  Babylonish 
Talmud,  tliat  Simeon,  the  high-priest,  being  rendered  unclean 
by  some  drops  of  spittle  falling  on  his  ganuentd  the  day  before, 
his  brother  Judah  officiated  as  his  sagan  on  the  day  of  ex- 
piation- Tlie  patrons  of  this  opinion  tell  us  the  sagan  was  ap- 
pointed the  preceding  crening,  and  for  the  service  of  that  day 
only.  So  Unit,  according  to  them,  there  was  a  new  sagan 
erery  year,  or.  at  least,  he  was  appointed  anew  to  his  office. 
The  mishnical  book  Joma|  tells  us  farther,  that  they  not  oidy 
appointed  a  sagan  for  the  high-priest,  in  case  he  should  be 
polluted,  but  likewise  a  wife,  in  case  his  wife  should  die  on 
that  day,  or  the  night  before-  For  it  is  said,  "  He  shall 
make  atonement  for  himself,  and  for  his  house ;"  Ler.  xvi-  Q. 
Now  a  house,  it  is  said,  implies  a  wife,  which,  therefore,  he 
must  not  be  without  on  that  day. 

After  all.  the  sagan's  officiating  for  the  high-priest  on  thi 
day  of  expiation  has  no  founda^on  in  Scripture,  by  which  no 
man  is  allowed  to  officiate  in  the  holy  of  hohes  but  tlie  high- 


*  D«  RepQb-  Hebr-  lib.  ii.  cap.  vi, 
t  Antiq   lib,  x^it.  csp  vi.  MCt.  iv.  edit  Htverc. 
t  D*  ^Koea.  in  PontificBL  lib.  L  etp.  ni.  mpud  Opera* 
p.  145,  146,  Loodini,  IfM. 
i  Csfi  t-  stet,  L  lata.  ii.  p.  106,  vdk.  intabm. 


«•!.  i  tDfll.d 


CWAP.  T.J 


THB    SAOAN: 


\n 


prwtt;  and  if,  Uierefore,  he  watt  (lick.  or  otbenrise  disabled, 
that  part  of  the  service  must,  no  doubt,  be  omitted ;  Trhleli, 
in  caieof  neceflsity,  it  might  be,  without  such  bad  consequence 
SB  the  rabbies  apprehend,  who  make  the  cfHcacy  of  nil  the 
■acnfiees  of  the  ensuing  year  to  depend  upon  it. 

Others  think  the  tiugan  wus  tjie  high-priest 'a  ricar,  or  suf- 
fragan, to  assist  him  in  the  care  of  (and  in  his  abttence  to 
orentee)  (he  ofiain  of  the  temple  and  the  service  of  the 
priealJi.  Dr.  Ligfatfoot,  in  aupport  of  tbia  opinion,  obaervea,* 
that  the  aagan  is  commonly  called,  both  in  the  Tarj^m  +  and 
by  the  rabbies,  D^wn  jjd  MOgan  haccaattim,  the  sagan  of  the 
pneats,  wbich  seema  to  import,  tlmt  his  office  referred  as  much 
(if  not  more)  to  the  common  pricatt.,  aa  to  the  higb-pricBt. 
Maimonides  in  particular  »aya,t  "  all  the  pneat»  were  at 
the  command  of  the  ai^n."  According  to  this  opinion,  hta 
office  waa  not  for  a  day  only,  but  probably  for  life,  at  least 
ull  he  became  superannuated,  or  till  the  high -priest's  death. 
Soma  Kay  he  wua  always  heir  apparent  to  the  high-priculliuod, 
and  that  none  could  be  high-priest,  who  had  not  first  been 
«agan.§  To  tliia  Dr.Iightfoot  objects,  out  only  that  it  could 
not  be  the  cane  under  Uie  second  temple,  and  afler  the  day& 
of  Hecod,  when  the  pontifical  dignity  waa  at  the  arbitrary  dia^ 
posal  of  the  Bxrman  presidents,  who  preferred  to  it  whom  they 
pleased;  but  even  in  earlier  agca.  when  the  Knrccaalon  waft 
leg)d  and  regular,  wc  do  not  Bnd  that  he  whom  the  Targwn 
calla  HHgan.  alwajra  succeeded  on  a  demise*  There  is  not  tlie 
lea«t  intimaticiu  thatZepJiiiniah.  who  in  the  Second  Book  of 
KingV  in  culled  the  second  priest,  or  sagan,  was  Uie  son  of 
Scraiah  the  htgh-priest,  ornucceeded  him  in  his  office ;  2  Kings 
xxr.  IH. 

l/pon  the  whole,  it  is  probable,  that  be  who  wax  next  io 
the  aucceaaioa  to  the  high -priesthood,  was  for  the  moat  part 
appoint«d  aagan.  but  uot  always,  since  it  re^^uired  a  persoo 
of  leaming  and  experience  in  the  laws  and  ritual  to  ajutat  the 

*  Temple  $«n-ice,  clup.  t.  mcL  i^  snd  Ilonr  [tr1>nir«  on  Ijuke  tii.  S. 

f  Sec  Targum  Jotialhtn  on  1  King*  xx*.  18,  And  Jer.  lii-  34. 

I  Mumon.  d«  Apjnnlu  T«aipli,  np.  i«.  wot.  sri.  apuil  Ct«na  Fucicul. 
9«xtp   11$. 

t  R.  Solom.  in  Numb.  xix.  and  lUmud  HunnolTm  qw>l»d  ia  Ligtu&M'» 
Tnptt  Ssrrk*,  chap.  tv. 

K  2 


JCViatI    ANTigUITIBS. 


[book  1.1 


liiglt-pripst,  aapactaUy  if  he  were  a  wunk  man  ;  und  tlierefo 
it  is  likely  they  regarded  merit  nitfaer  than  birth  in  the  chmc 
nnd  appointmeQt  of  this  otHccr. 

The  divine  institution  of  him  in  coufcivcd  to  be  in  the  foU| 
lowing  piu«age  of  the  book  of  Numbers:  "  Elcazar,  the  soi 
of  Aaron  the  priest,  shail  be  chief  over  tiiu  chief  of  the  Le-] 
vHes,  and  hav<:  thi-  nvt^nii^ht  of  them  that  kcop  the  charge 
the  sanctuary :"  Numb.  iii.  313.     Thus,  it  appeufs,  tlicre  wi 
some  among  the  priests  nnd  Levites,  who  ha<t  pre-cuiinem 
and  authority  over  their  brethren;  each,  [lerhaps,  being  aj|J 
overseer  to  a  certain  uumber.  or  presiding  in  a  p»niculai 
branch  of  the  service  of  tlie  sanctuary ;  but  Eleazar  was  chief 
Over  these  chiefs.     Hence,  »ay»  Ainsworih,*  ames  the  diii- 
tinctioa  of  the  hi^h-prie^it  and  tin*  second  priest.     And  when 
Aaron  was  dead,  and   Eleazar,  the  aecond  priest,  was  higb-j 
priest  in  his  room,  Xumb.  xx.  26. 28,  then  Fbinchas,  Eleazar'l 
son,  tiucceeded  Uim  in  tlie  ofHce  of  second  priest,  or  go%'eraof1 
over  the  Levites  ',  for  Phinchaii,  the  ttou  of  I^teazar,  ih  Haid  iii] 
the  Finit  Book  of  Chronicles  to  have  been  ruler  over  them, 
is,  the  Levites,  in  lime  pest;  1  Chron.  ix.  20. 

From  hence  it  should  soeni,  the  hint  wuh  fint  taken  of  ap^' 
pointing,  besides  bishopii,  who  have  the  oversighl  of  the  priutis 
in  particular  dioceses,  archbiKhop^,  who  have  the  ovensif^t  of 
Hiu  Inabops  of  sevenU  dioceses,  or  are  "  chief  of  the  chiefH." 
But  the  New  'reKlameiil  is  totally  silent  concemmg  huch  an 
institution  fur  the  goTemmeiit  of  the  Clihatian  cliureh. 

The  mbbie!>  speak  of  three  other  ftort»  of  tacerdotal  ofiiccrs, 
superior  to  common  prienU,  but  inferior  to  the  higli-prie»t 
and  »8gan;  pp^7lnp  kalholikiu,  I*^3TDK  immarcalin,  and  p-i3U 
gi:Aorin. 

There  were  two  kaihalikin.  of  whom  .Maimonidest  gives 
thi«  abort  account,  that  thrv  were  to  the  aagan  as  the  sagan 
to  the  high-priest,  namely,  substitutes  and  asststauts,  and  next 
in  place  and  honour.  According  to  other  llehrow  writera, 
their  office  related  to  the  treasuries  of  tlie  Icmplr,  and  to  the 
managemcnl  of  the  revenues  arising  from  the  oblations- 

The  immartatin  were  seven,  who  carried  the  keys  of  the 
aeven  gates  of  the  court,  and  one  conkl  not  open  them  without 


Ibloc. 


t  l>*  ApfMraiu  TnnpU,  Mp.  tr.  aeet  vni. 


CHAP.  V.'J 


9ACWUOTAL   OPPICERS, 


181 


the  rest.*  According  to  whicli  uccount,  <>acl)  pile  oust  have 
Beveo  ditiercDt  locks,  the  keys  of  which  were  suvemlly  kept 
by  tlie  Mvcii  immarcaiiH.  i>ame  ol'  the  rabbies  tell  us.  then; 
were  seven  rooms  at  the  Be\'CD  gates ;  in  which  Uie  sucred 
veaKeU  uid  veftlmenU  were  kept,  under  the  care  of  thew 
officers .+ 

The  zizbarin  were  not  to  be  less  than  three,  who  were  ii 
■ort  of  treasurers,  or  coUcetorB  of  the  ofteringH  hrouglit  to  the 
Irmplc.];  which  they  accounted  for  to  the  immarcaliu,  and 
they  tu  the  kntholikin,  and  all  under  the  inspection  of  the 
high-prieat  and  tmgan.  Hut  huving  no  nieiittun  of  these 
officers  in  the  »acred  Scriptures,  we  shall  enter  into  no  further 
particulars  concerning  thcm.^ 

Wt;  proceed  to  Bpcnk  of  the  inferior  pricsu.  These  were 
grown  so  numerous  in  David's  time,  that  it  became  ver)*  in- 
convenicnL  for  them  toiiLt^nd  fhu  ncrrice  at  the  tidwrnacle  all 
together.  He  therefore  divided  them  into  twenty-four  com- 
panies, who  were  to  serve  in  rotation,  euch  company  by  itself, 
for  a  week  ;  1  Chron.  xxiv.  throughout.  Tliat  he  did  thus  by 
dirine  appointmeal,  appears  from  the  following  pawt^e : 
"  Dnvid  gavp  to  Solomon  his  son  the  pattern  of  all  that  ho 
had  by  the  Spirit,  of  the  courts  of  tlie  bousi-  of  the  l^rd ; 
also  for  the  courses,  mpViO  mafhiekoth,  of  the  priests  nod  the 
Levitcs;"  i  Chron.  xxviii.  II — l.'J.  These  courses  are  here 
called  mpWlO  machlekoth,  from  p^n  chalnky  divisit :  and  in 
Nehemiah.  rtriOCfO  mithmaroth.  frt>m  "CfZ'  ahamtir,  custottivit, 
Nehem.  xiii.  30.  The  Septuagint  renders  both  these  words 
by  i^iv»/-(a<,  in  which  they  are  followed  by  St.  Luke,  who 
■tith  that  Ziicharias  the  priest,  the  father  of  John  the  Baptist, 
wna  f£  tfiifttfuac  Ajita,  of  thi*  coursp  of  Ahia ;  Luke  i.  o.  The 
word  K^nfitpta  is  derived  from  the  form  of  the  Athenian  re- 
public. Tlie  country  of  Alticu  was  divided  into  leu  fifXac.  or 
tribes;  fifty  persons  were  chosen  out  of  each  tribe,  who  com> 
powd  the  Mnatc ;  and  each  fifty  sat  and  goveniM  for  one 
day  in  tbi-ir  turns.  Hence  their  Apx»j.  or  form  of  govern 
mcnt,  was  called  tfufttpo^;  because  their  govemom  were  daily 

*  Mumoa.  d«  Appnatu  Tenph,  ubi  nipra. 

t  Jovcpli.  nd  Sbckslim,  anp.  k.  R.  Solom.  in  3  Kin^  lii. 

t  Uaimnn.  dr  Appuaiii  Templi,  np.  \t.  sect,  xviir.  ubi  wpn. 

(  Sw  I.tghilboi'«  Temple  Serrice,  ubi  lupra- 


182 


JBWItH    ANTI<rVlTIBft. 


[book 


chaoged  according  to  u  regular  roUtion.*     Now  there  beio^j 
a  oonnderabic  resemblanoe  between  thin  din»ion  mid  ii 
sioo  of  the  Attic  Beimtors  and  that  of  the  Jewish  priest 
tbe  Beptuagint  nppli(>)>  the  word  t^t^fifpta  to  thu  courtte^  of  the' 
priaats;  though  e^niewhut  improperly,  became  they  abtllcd 
not  daily  but  weekly,  as  ia  coocludod  from  ita  being  said  ia 
Chroniclea,  that  the  porters  of  tlie  gate  were  relieved  by  their 
brethren  every  seveu  days,  I  Chroti.  in.  26;  and  if  the  in- 
ferior officers  relieved  one  another  weekly,  it  it  reaeooable  to 
Hiipposc  the  priests  did  so  loo-     Tliere  i«  (he  more  reaitnti  for , 
thtit  conclusion,  because  the  couracii  of  the  priests  and  of  thai 
portan  are  mentioned  together  in  the  account  of  Suiuraon'tt' 
confimiing  the  regulation  which  bin  father  David  had  made : 
"He  appointed,  according  to  the  order  of  David  his  father*, 
the  coureea  of  tlie  prieiitjs  to  their  aervice.  and  the  I^evites  to 
their  charge,  the  portem  altio  by  their  counter  at  every  gate;".] 
2  Cbnn.  viii.  14.     Tbe  time  of  ahifling  the  coimcs  aeema  to 
have  been  the  Nihbath  ;  for  the  priesta  are  <le8oribed  by  thia . 
periphruus,  "Tliosc  Ihat  enter  in  ou  the  sabbath;"  2  King*, 
xi.  &.    So  that  each  courae  attended  the  service  of  the  aaiic- 
tuary,  for  a  week,  twice  n-year. 

The  Jewitth  writers  nay,  the  tint  circulation  of  the  couraos 
Itegan  on  the  first  sabbath  of  llie  month  Niian,  answering  to 
our  Aliirvh  and  April ;  and  the  second  on  the  firsL  sabbath  of 
the  moiitb  Tiiri,  anawering  to  our  i>epteuiLH:r  and  October ; 
and  eo  they  luuke  two  circalKlion>4  to  complete  tbe  year.  But 
whereaa  there  were  but  Lwcnty-four  courses,  which  therefore 
in  thia  double  circulation  would  till  up  only  forty-eight  weeks, 
or  eleven  months,  ihtiy  say  ihe  WL-vki)  ul'  the  three  greAt  feaata 
were  not  taken  into  thiet  account;  for  (hen  all  the  couraes  at* 
tended,  being  ailobUgedby  the  law  to  appear  before  UieLord; 
Exod-  xxiii.  17.  If  so,  the  double  circulation  of  the  twenty* 
four  coursea  would  very  near  complete  the  Jewish  year. 

Each  c<Mir»e  had  ita  respective  head,  or  chief.  The>ie  are 
called,  "  chief  men  of  the  houses  of  their  fathers ;"  of  wham 
there  were  sixteen,  and  couaequently  sixteen  courses,  of  tha 
poalerity  of  Eleaiar,  and  eight  of  the  posterity  of  Itbamai; 
I  Chnm.  xxiv.  4.    Theae  chiefs  of  llirir  respective  diviaion*. 

•  VM.  Jamfk.  SeaUfv.  di  Enwadaapoo  Tcbi|iot.  Itb.  i.  f.  it,  tni 
67.  «3. 


Cto«rc-V;i      THE   COURSM   «P   TMV    ritlESTS. 


188 


fren  c«U«d  CMTOn  ^"tK*  jirre  hactohanim.  princes,  or  chieft 
of  the  pri««s:  Ewa  viii.  24;  chap.  k.  5.  These  were  pro- 
babJy  the  apx*'P*<<'<  *^  chief  priwts,  bo  often  mentioDed  in  the 
New  Testanirat :  Matt.  xvi.  21  ;  xxvJi.  12.41 ;  John  vii.32; 
Xfm.  3 ;  Acts  ix.  U»  &c.  Theee  chief  priest*  are,  id  eeveral 
plx^es,  mentioned  together  witli  the  elders,  scribes,  and  pha- 
risMs  of  chief  note,  as  being  fvUow-uembera  of  the  Sanhe- 
drini,  the  aupreoie  court  of  judicature. 

The  order  in  which  Uie  several  coursen  were  to  serve  was 
determined  by  lot,  1  Chron.  txiv.  6;  nnd  €«ch  course  was, 
in  ftll  sneoeedinft  Bg^'  called  by  the  oume  of  its  chief  at  the 
time  of  itA  first  division.  Thus  Zacharias  ie  said  to  be  of  the 
coune  of  Abia,  the  eighth  course;  of  which  Abijab,  or  Abia. 
wa*  the  cbief  in  David's  time  ;  ver.  10.  And  Joaephas  says.* 
be  himwlf  na^  of  the  flmt  counw,  or  the  course  of  Jehoiarib, 
upon  whom  tbe  lirst  lot  felt ;  ver.  7. 

'  Aa  the  ^reat  number  of  the  KacerdotuI  order  occasioned 
their  being  first  divided  into  twenty-four  oomp&nies,  so  in  after 
titoes  ihL'  number  of  nich  company  grew  too  large  for  them 
all  lo  minitter  together ;  for  there  were  tio  less,  according  to 
JoBCphns,  than  6ve  thousand  prieats  in  one  course,  in  hts 
time-t  The  Jewiftb  writers,  therefore,  tell  us,  that  the  rat- 
niitry  of  enefa  course  was  dirided  according  to  tbe  number  of 
dw  homee  of  their  fathers  that  were  contained  in  it.]:  For 
iMrtanee,  if  a  course  consisted  of  five  such  houses,  three  ser\-ed 
three  days,  aikd  tbe  other  two,  two  dnyit  a-piece.  If  it  con- 
tained MX,  ftve  served  five  day»,  and  the  other,  two  days.  If 
it  eeataiiUKl  aevea,  the  prietta  of  each  house  served  a  day.^ 
And  they  farther  nf«*m  ai,  that  the  particalar  branchct  of 
the  aervice  were  nssigned  l>y  tm  to  each  pricht,  whose  turn  it 
was  to  attend  on  the  minietry  ;  us  who  Hhould  kill  the  aaori- 
ficBK,  who  Hftrinkli-  xhv  blood,  who  bum  Itic  inoeufte,  VU:.|| 
Tho^  St.  Luke  tells  u»,  that  "  according  lo  the  cortom  of  the 
prtmt's  olBce,  it  waa  tiia  lot  of  Zacharias  to  bum  irtcenne, 

*  iowph  Vits,  ab  iBitfo. 

f  Jwiph.  Motn  Appion.  cap.  ii.  vol.  M.  p.  477,  cdo.  iUvensiap. 

I  Maiwaa-  it  Appuani  Toapli,  cap.  i*.  aeei.  u.  p- 1  li>  C'tvoii  ywcKiO, 
Sext. 

i  T.i'  '0.  nTaanitli,  cap.  iv,  ciTbovapb-  ttd  lor.    S^e  ibe  pa»> 

«gf  qi'i'  j'nlbottTtepte  Sem'cc,  chap.  vf.  &ub  Ane. 

II  Muhn.  Taimdh.  cap.  tit  «ct.  i  wn.  v.  p.  491,  tritt  Sattahu. 


\M 


JKWiSH    ANTlQOlTIKii. 


[book  1* 


when  he  went  into  the  temple  of  the  Lord  ;"  Lnkc  i.  9.     Tba  I 
rabbles  aay,  but  lour  of  the  courHcn  relumetl  from  the  cap- 
tivity. Uiose  aientjonefl  in   Ezra,  namely,  "  the  children  of  | 
Jedaiah  of  the  hou»e  of  Joehuu,  the  chiltlrett  of  Immcr.  tfaa 
children  of  Pashur,  and  ihe  children  of  Harim ;"  Eira  ii.  3(> — 
39.     And  they  tell  ub  id  what  manner  tlie  pnc«t«  were  di- 1 
vidcd  by  lot  into  iwimly-fuur  courses,  which  were  still  caUe<ij 
by  the  ancient  names.*     But  it  may  be  objected  to  thib  ac- 
count, that  Pashur  wan  not  the  ancient  head  or  name  of  any 
of  tl)u  twenty-fuur  coiirbcb :  and  that  ni  the  catalogue  of  the 
priests  who  returned  from  the  captivity,  which  we  have  lu  tli«j 
twelfth  chapter  of  Xeheiuiuh,  there  are  the  names  of  sereial' 
otlient  yf  the  chief*  or  head*  of  the  cour»e8,  besides  the  lhre«  | 
mentioned  by  Ezra ;  (ui  Shechaniah,  who  wan  the  head  of  th« ' 
tenth  course;    Abijali,  the  head  of  the  eighth  ;   Uilgah,  thaj 
head  of  the  fiflcrnlh  ;  uud  Jojarib,  who  was  the  head  of  Uie  ^ 
first  course.     It  n,  probuble.  Chut  the  chief  of  each  course  was 
always  called  by  the  name  of  him  who  was  itA  chief  at  iu  Unt ' 
division  ill  the  days  of  David. 

Not  only  were  the  pncKlH  divided  into  twentv-four  course 
but  the  Levitvs,  and  indeed  the  whole  people  of  lurael. 
will  be  seen  when  we  come  to  speak  of  the  n'rr  Mtttiionariiji 
whom  our  aiiUtor  luentions  toward  ihe  close  of  this  chapirr. 

The  Iwevites  being,  m  the  larger  sense  of  the  word,  tliwj 
posterity  of  the  patriarch  Levi,  the  third  aon  of  Jacob 
Leah,  were  one  of  the  twelve  tribes  of  Uracl ;  but  in  n  more' 
reatrained  and   peculiar  sense,  they  were  a  lower  order  of 
ccclesiasttcal  penons,  inferior  to  the  pncBta,  and  their  aasut- 
ants  in  the  sacred  semce.    In  this  subordinate  capacity  wera 
nil  the  mules  of  the  tribe  of  Levi,  beside  the  family  of  Aaroua 
who  were  the  pricstA;  and  it  is  very  observable,  that  th^l 
posterity  of  Moses  were  no  more  than  common  Levites,  whiloi] 
the  descendautx  of  his  brother  Aaron  were  advanced,  by  tha 
appointment  of  his  law,  to  the  dignity  of  the  pneathood{ 
1  Chron.  xxiii.  13. 14.     A  plmii  evidence  that  Moees  waa  in-^ 
fluenced  hy  no  worldly  or  ambitious  views ;  or  rather,  that  bej 
was  not  the  coiilrivor  and  author  of  thr  law  which  he  gave  to 
Isnul,  but  received  it  from  Ciod  :  for  Imd  ho  fruintyl  il,  it  is 
nalural  to  suppose,  he  would  have  made  some  better  provision 
*  Talinud.  Iliflios,  si  Tboaapli.  kd  Ttw>hli(  uhi  Hipra. 


CHAP,  v.] 


■or   THE    LWITItS. 


1S5 


than  he  did,  for  his  Eonn.  nnd  for  the  f^ndeur  of  his  home, 
add  not  have  advanced  his  brother's  above  hiA  own. 

indeed,  the  Levitcs  vrae  appointed  to  the  service  of  Uie 
oancluory  by  God  himself,  for  tlie  following  rcaeioii : — 

When  he  miraculotutly  destroyed  all  the  first-born  of  the 
Egyptianft,  Exod.  xii.  !29,  be  spared  the  firnt-bom  of  the  Is- 
reelitcR,  and.  in  order  to  preserve  the  memory  of  the  miracle, 
uid  nf  that  grt-at  deliverance  from  their  hondiige  in  I^gypl 
which  it  oconHiotied,  he  waa  pleased  to  appoint,  that  for  the 
future  alt  the  fir«t-bora  males  "  ahould  Imj  set  npnrt  unto  him- 
self:"  Exod.  xiii.  12 — 16;  Numb.  viii.  17.  But  ul'terward. 
Upon  thewnsofLcvi  discovering  an  extraordinary  zeal  against 
idolatry  in  the  rase  of  the  golden  cfilf,  Exod.  xixii.  26— 2S. 
he  was  pleased  to  assign  the  honour  of  attending  his  imme- 
diate aerrice  lo  that  whole  trilie.  indtead  of  the  Arst-bom  of 
laracl;  Nnnih.  iii.  12,  \3;  chap.  viii.  18.  And  that  it  might 
appear  there  was  a  just  subblitution  of  the  Levites  for  the 
first-boni,  number  for  number,  he  ordered  an  estimate  to  be 
nuuie  of  both ;  and  when,  on  coating  up  the  poll,  the  first-bortt 
were  found  to  exceed  the  Levitea  by  two  hundred  seventy- 
three,  thr  Kurfilua  was  redeemed  at  the  price  nf  five  ehekela 
n-head,  which  was  paid  to  the  prief^ts  for  the  ut^e  of  the  sonc- 
taary;  Numb.  iii.  I'l.to  the  end. 

The  Levitea. originally,  were  distinguished  intothr«oclft»M8, 
or  families,  from  the  three  soniri  of  Levi,  Knhatit,  Oershoo,  and 
Mcrari, called Kohathites.Gcrtihonites.and Merarites;  though 
afterward  by  David,  as  we  have  utready  obnerved,  they,  as 
well  as  the  priesla,  were  divided  into  tweniy-four  courses : 
1  Chran.  xxiii.  6;  chap,  xxviii.  II.  13.  A  great  part  of  the 
ttervice  assigned  Utem,  ou  their  first  institution  in  the  wil- 
demese.  was  peculiar  to  the  state  of  the  Uraelitea  at  that 
time,  namely,  taking  down  the  tab^^mEicle,  setting  it  up,  and 
carrying  it  about,  aa  they  removed  from  place  to  place.*  To 
the  Kohathitea  was  conimittetl  the  charge  of  the  most  sacred 
tfaioga,  the  ark  of  the  testimony,  and  all  the  mstruments  of 
the  sanctnary.  The  Ocrshonites  were  to  take  down,  carry. 
and  put  up,  the  curtains  of  the  tabernacle,  and  its  covering 
of  badger  flkina,  and  the  veil,  or  curtains,  which  acrvctl  for  n 

*  See   the  Tv«peciiTc  cnvicr  of  the   clas><e«  in  ibr   founb   cbapief   of 


186 


JKWICII    ANTI9VITIKS. 


[boor  r; 


dnor;  as  hIho  the  rurtain  which  formed  the  court  round  it. 
The  Menixitc«  had  the  can  of  the  boonlB  of  tJie  tal>eraiicle, 
with  tiie  burs,  piUara,  and  Kockets,  both  of  ths  tabeniacle  and 
ufUwcouTt- 

"Whea  the  Uraeliteji  were  wtiled  in  the  land  of  Canaan, 
and  tlic  tabernacle  was  no  longer  carried  about  a«  before,  tb« 
sririce  of  the  l,«tnie«  was  of  c<mrs«  changed,  and  became 
mttch  eaiier.  On  which  account,  in  DnTJd'ii  time.thev  wrr« 
thought  fit  tocntar  on  their offlreattvrentyyeani  old,  1  Chron. 
xxiii.24.  27,28;  whereas  they  wm  not  admitted,  l>y  tlie  ori- 
ginal apjwintment  of  Mokcs,  till  they  were  tnenty-tipe  or 
thirty,  and  were  discharged  at  6nv.  Numb.  iv.  3.  23.  43,  and 
chap,  viii,  24,  '25;  probubty  becauite  thoir  »ervicc  was  thon 
very  laborious,  and  required  gr«ttt  bodily  strength.  I  aay. 
they  wore  not  to  enter  on  their  office  til)  they  were  twenty-fiTe 
or  thirty  years  old; — the  account  in  the  fourth  chiipter  of 
Numbers  saitb,  they  are  to  "  do  the  work  of  the  tabernacle 
of  the  congregation  frum  thirty  yean  old  and  upward;"  and 
in  the  eighth  chapter  it  m  said,  that "  from  twenty-five  year* 
old  and  upward  they  should  go  in  to  wait  on  the  service  of 
the  tabernacle  of  the  congrepUioD."  In  order  to  reconcile 
these  two  accounts,  aotne  Kup|>oee.  that  from  twenty-five  to 
thirty  veara  of  a^  thoy  attended  only  to  tearu  the  duties  of 
their  office,  but  did  not  actually  perform  any  part  of  the  «er- 
rice  till  they  were  fully  thirty.  This  ts  the  opinion  (^  Mai- 
■UWides,*  But  other  rabluect  tell  us,  they  entered  on  the 
Hwer  and  lighter  parla  of  the  service,  such  b«  keeping  watch 
at  the  sanctuary,  and  bearing  a  part  in  tbcchoir,  at  twenty- 
five;  but  did  not  meddle  uith  the  more  laborioos  till  thirty. 
The  Jews  indeed  inform  u«,  that  the  Levitea  paseed  through 
Ibvr  different  degree*.  Prom  one  month  «li1  to  their  twentieth 
jaar  they  were  instructed  in  tlie  law  at  God ;  from  twenty  to 
twenty-Are,  in  the  funrtiona  of  their  ministry ;  front  thence  to 
thirty  they  served  a  sort  of  apprenticoahip,  beipniiiog  to  exar~ 
cue  tlicnwelveR  in  some  ol'  the  lower  bnuicbea  of  the  tiacred 
svnricc;  and  laatly,  when  they  altained  their  thirtieth  year^ 
they  were  fully  instituted  in  their  office.   Some  have  observed 

*  Dc  Appantu  Tcmpli,  cap.  lu-  HCt  vii.;  mmI  kUo  ttw  Babylofinh  Gc- 
mu%,  ClM>tm,  cap.  1. 
-f  Abea-Kcni  on  Kumb.  viu. 


CHAP,  v.] 


or    TH«    LBVITK*. 


187 


ntudb  the  Mn>e  degrees  among  the  vesud  virgins,  which  [jer- 
haps  were  borrowed  from  the  Jcwitth  Lerite^.  Thirty  years 
Utey  were  bound  to  the  strictest  chastity ;  the  first  i«a  of  which 
were  tipent  in  learning  the  mysteries  of  their  profession;  the 
second  ten  they  ministered  in  holy  thiugfi ;  mid  the  last  t«n 
wore  employed  in  bringing  up  young  novices.*  Some  have 
thought,  aud  in  ptuttcutar  our  author,  that  the  apowtle  alludes 
to  Uieae  degrees  of  the  Lcvitcs  when  he  tells  Timothy,  that 
they  who  perform  the  ofhce  of  a  deacon  well,  purchase  to 
thniselves  a  good  degree,  koXqv  fiiJifinv;  I  Tim.  iiU  13. 

Jttous  ordered,  that  at  the  age  of  Hfty  the  Invites  should 
"  MUM  waiiitig  upon  the  wrvice  uf  the  tabernacle,  and  should 
serve  DO  more ;"  ^umb.nii.'i^.  Yet  be  immediately  adds, 
"  They  shall  miniiiier  with  their  brethren  in  the  cahomacle  of 
the  congregation,  to  keep  the  charge,  and  shall  do  no  service." 
It  seems,  therelbre,  they  were  not  distnissed ;  but,  while  they 
were  exempted  from  oil  laborious  empJoyment,  cimtinued  to 
cxecoLe  the  etuier  part  of  their  nunistry:  and,  probably,  la^ 
■tnicted  the  younger  Levites  in  the  duties  of  their  oifice. 

We  have  se^n  before,  that  the  I^rites  were  originaJly 
dirided  into  three  families.  In  Jlavid'a  time  they  were  distin- 
guished into  three  claeBCB,tooach  of  which  a  ditirrt-nt  H«rvice 
wwassigned;  and  probably  each  was  divided  into  tweuty-four 
cDorses.  The  hrst  class  were  "  to  wait  upon  Llie  sons  ol' 
AaroQ,  for  the  service  of  the  house  of  the  Lord/'  tiiat  is,  to 
assist  the  privsts  lu  lh«  exercise  of  their  ministry,  "  to  purify 
the  holy  things,  to  prepare  the  shew-bread,  and  flour,  and 
wine,  and  oil  for  the  sacriAcc :  and  sometimes  to  kill  the  sacri- 
fice,"  when  there  was  more  work  of  the  sort  than  the  priest 
could  conveniently  perform:  1  Chron.  xxiii.28, '29;  2Chron. 
axis.  34 ;  and  chap,  xiezv.  10 — 14.  So  that  it  was  not  neces- 
sary that  iJie  sacrifice  should  be  slain  by  the  prieiit.  as  some 
erroneously  suppom:.  alleging  ftguinst  the  con»id«ratioii  of 
Christ's  death  sa  a  proper  sacrifice,  that  he  must,  in  that  cu*. 
m  the  character  of  a  priest,  have  shiin  bimMlf. 

The  Mcorkd  class  of  Lcv>tc»  Curme<l  the  temple  choir:  the 
dmiioti  uf  this  claas  into  twenty-four  oporses  is  espressly  le- 
corded  in  the  twenty-fifth  chapter  of  the  First  Book  of  Chro- 
nicles. Some  imuLgine  there  were  wunicn  singers,  as  well  ui 
'  Dwny*.  Uslmtn.  lih.  u. 


188 


JRWJSH    ANTlQOlTlBli. 


[book  I,- 


men,  in  the  temple  choir ;  b^cnuite  in  the  book  of  Kzra,  ai 
those  who  returned  from  the  Babylonish  captivity,  there  «» 
ssiH  to  have  been  two  hnndrcd,  Kzn  ii.  fi5,  and  elsewhere  we 
read  oftwo  hundred  forty -Hve,  Neheni.  vii.67,  sinp'iii^  men  and 
women.  The  Jewitth  due-tor^  will,  indeed,  by  no  meuiix  Hdmti 
there  were  any  female  voices  in  the  temple  choir ;  and  an  lor 
tho«e  rmrwn  mfxhoreroth,  as  thev  ore  called  in  the  Hebrew, 
they  Auppofie  them  to  bi^  tbp  wiren  of  those  wliu  tiun^.*  ^t 
vcrtbelrsa  the  followinf;  passafi^e  inake«(  ii  e%'ident,  th^it  womenj 
likewise,  were  thiiH  employtfl :  "  (iod  gave  to  Heinan  lour- 
t«en  sons  and  three  daughters;  and  all  theM  were  under  ibe 
hands  of  their  father  for  tong  in  the  bouse  of  ttic  l^rd,  with 
cymbaU.  psalteries,  and  harps,  for  the  service  of  tlie  house  of 
Ood ;"  1  Chron.  xxv.  6.  6. 

InstnimentAl  music  was  first  introduced  into  the  Jemsh 
serrice  by  Mosca,  and  afterward,  by  the  express  command  of 
Ood,  was  very  much  improved  witli  the  addition  of  several 
instruments  in  the  rojgn  of  David.  When  lletekiah  restored 
the  ti^niple  itervice.  which  hud  been  negtectr<l  in  his  prede- 
cesHor's  reign,  it  is  said,  that  "  he  set  tlie  l^evites  in  the  bouse 
of  the  liOrd,  with  cyrabaU.  with  psalteries,  and  with  harps, 
according  to  the  commuDdiucnt  of  David,  and  of  (iad  the 
king's  seer,  and  Nathan  the  prophet ;  for  so  was  the  com- 
mandment of  the  Lord  by  bis  prophets;"  2  Chron.  xxix.  26. 
Tlie  instruments  origmaily  appointed  in  the  law  of  Mosei 
were  only  two;  namely,  the  mviim  ehatintsfrnih,  or  silver 
trumpets,  Nnmb.  x.  '1.  which  they  "  were  to  blow  in  their 
solemn  days,  and  over  ihoir  bnmt-offerings.  and  over  the  sacri- 
fices of  their  peace- offerings,"  ver.  10;  and  the  nDC  sfii^pknr, 
or  cornet,  as  the  word  Im  Tendered  in  the  fulluwinj^  pussHgc  of 
the  Psalmist:  "  With  trumpets  and  sound  nf  comet  make  a 
joyful  noise  before  the  Lord,  the  King;"  Psidnixrviii.fi.  Hore 
it  is  expressly  distingnieheil  from  the  trum|H't,  though  in  many 
other  places,  in  our  version,  tt  is  confounded  with  tt.  As  we 
are  informed,  that  the  /n*^Enaf  ihopheroth,  used  atthe  siege  of 
Jericho,  were  of  "  rams'  horns."  Josh.  vi.  4.  it  Is  probable  Ihia 
instrument  was  madeof  bom ,  and  is  therefore  properly  rendered 
a  comet.  It  was  appointed  by  the  law  to  be  blown  thrmi|;houl 


*  noloit-l.  Aniii]  pui  II.  np.  vk  ssct.  tI,  p.  m,  ibud  rdil.  1717. 


ert*F.v.] 


THE    TEMPLE   MVSIG. 


tlie  land,  when  ihey  procUimeU  the  year ot jubilee,  on  thuday 
ol'  utuuement ;  Lev.  xxv.  9.  It  inuy  b«  ubnervvd,  that  as  no 
other  iiiatrumenta  arc  prescribed  by  tbe  ritual,  besides  the 
trumpet  and  the  comet,  it  is  likely  they  were  the  only  ones  at 
that  time  in  uxe  among  the  ^ews,  and  which  th«y  h&d  skill  to 
play  on,  except  we  reckon  the  ^^ntoph,  or  timbrel,  which  was 
Qsed  by  the  women  :  K%Qd.xv.'20.  But  as  that  waa  properly 
a  Bort  of  tabor,  wiUiout  any  variuty  of  notes,  used  only  to 
accompauy  tlie  voice,  it  hardly  duttcrvos  to  bo  ranked  among 
the  musical  instruments.  It  is  not  indeed  likely  the  Israel- 
ites, who  were  a  poor  Uliouring  people,  but  lately  come  from 
working  at  the  brick-kilns,  should  have  much  skill  in  music  at 
the  time  of  their  receiving  the  law  ;  only  some  could  make 
shift  to  sound  the  horu,  or  tbe  trumpet,  which  therefore  was 
ail  the  music  that  could  then  be  prescribed  to  attend  tlie  sacri- 
fices, but  when  they  were  grown  more  polite  and  ukillul.  in 
tbe  reign  of  David,  several  other  instruments  were  added  by 
divine  direction.  When  icomc,  therefore,  plead  for  instru- 
mental music  in  Christian  worship,  as  pleasing  to  God,  though 
not  commanded,  from  the  notion  of  its  having  been  Itrst  intro- 
dur<'d  inlo  llie  JcwiKti  worship  by  David,  withfiut  iinv  divine 
im«titiition,  notwithstanding  which  God  approved  of  it,  they 
cotnunt  two  mistakes.  For  Duvid  did  not  introduce  any  part 
of  tlie  temple muuic  without  an  exprei^s  divine  injunction: "So 
was  the  commandment  of  the  I»rd  by  biti  pruphel«."  And  it 
was  not  HrHt  brought  in  by  biro,  but  by  Moses,  who  prescribed 
it  to  attend  the  Mcrtficea,  so  far  as  it  could  be  practised  in 
thoae  times.  And  when,  in  after-ages,  they  were  more  skil- 
ful in  music,  and  capable  of  performing  the  service  in  a  better 
manner,  they  were  required  1*0  to  do ;  iievertlielesH,  not  one 
new  instniment  was  then  added  without  divine  direction  and 
appointment.     But  to  retnm  to  the  temple  choir. 

The  muBic  there  used  was  both  vocal  and  instrumental :  "  As 
well  lingers  ax  players  on  instruments  shall  be  there;"  Fsalm 
Ixxxvii.  7.  In  David's  time  there  were  appointed  three  mas- 
ters of  the  b»nd  of  music,  Heman,  Asaph,  and  Kthan, 
1  Chron.  xw.  17;  whose  names  are  preAxod  to  some  of  the 
psalms,  pertiaps  because  they  set  them  to  music.  Amph's 
name  is  inscribed  to  the  filUeth,  seventy-thinl,  and  ten  follow- 
ing pnlms ,'  Heman 's  to  the  eighty-eighth :  and  Ethan's  to  the 


190 


JEWItH    Al 


ei^t]»-ninLh.  There  was  also,  over  oil  the  rest,  ooe  chief 
nuciciui,  or  head  master  of  the  rhnir,  U)  whom  ncveral  of  the 
psaims  art  iuwrilKd,  or  to  wboHO  core  it  was  entJU8i«cl  to  have 
them  get  to  mu^ic,  and  performed  in  the  t&hemade  or  leniple. 
At  ike  time  of  wntui)^  Uie  thirty-ninth,  HuLy-Becond,  uod 
Kreniy-Mveoth  p»aJm»,  this  master's  name  wa»  Jedulhan. 

The  vocal  music  was  perfonned  by  the  L«Tites.  The  H^ 
brew  doctors  say,  the  number  of  roiccii  must  not  be  less  than 
twelve,  but  might  be  more  without  limitation.*  They  add, 
that  the  youth,  the  sons  of  the  Lentes,  bore  a  port  with  their 
fathers  in  the  choir;  wtiich  they  grouud  on  Ihct  pussaee  in 
the  book  of  £inu,i-  "  Then  stood  Joshua  with  hia  sonit.  Kad- 
miel  and  his  sons,  and  etung  together  by  coune,  in  praising 
and  giving  thanks  uutothe  Lord;"  chap,  iii.d — 11. 

As  for  iDxtrumeotal  music,  though  it  was  perfunned  chiuHy 
by  the  Levites,  yet,  the  robbies  say,  other  Isiaeliti-s  nho  Mvra 
skitfuU  if  they  were  men  of  worth  and  piety,  might  bear  k 
part.J  This  thoy  ground  on  tlie  nccount  wo  have,  ihul  on 
occasion  of  David's  t'etcliing  Ltie  ark  from  "  Kirjath-jeanm,  he 
and  all  the  house  of  Israel  played  before  the  Lord  on  all 
manner  of  instruments ;"  2  Sam.  vi.  ,'i. 

In  the  temple  choir  there  were  both  wind  and  stringed  m- 
stntmcota;  the  chief  of  the  former  was  the  mncn  ekattoturah^ 
which  we  have  spoken  of  before.  The  name  uf  it  m  suppoKed 
to  have  had  an  afiinity  wiUi,  and  to  be  formed  from  its  sound. 
We  find  thai  this  music  attended  at  the  scrrice  of  the  altar. 
Thun  when  ^^olumon  and  all  the  people  ofiered  Kacrifices  at 
the  dedicattuQ  of  the  temple,  "  the  Levites  played  od  instni<- 
monta  of  music,  and  tJie  i>riests  saauded  trumpets  bcforv 
them;"  '2Chron.  ni.  6.  And  when  Unekiah  punned  the 
house  of  the  Lord,  and  restored  the<  templa  serrioe,  and  oa 
that  occastnu  ofiered  sacrifices,  "the  LevitH  stood  with  the 
instruments  of  David,  anii  the  priests  with  the  trompet«," 
3Gbii6n.aui.  211;  and  so  likewise  in  many  other  plaoM.  In 
both  theae  panagqa  the  pritnts  are  said  to  mnnd  the  tnunpett, 
and  not  tha  Lerilea.  who  pluyt-d  aa  other  iustmnients.  And 
thus,  when  David  brought  up  the  ark  out  of  the  house  of 

*  Otit^rachiii  ia  BSnlm.  eip.  ii.  Mct.  vi. :  AUimon.  M  Butesor.  in  loc.  M  i 
Oensn,  M.  11.6:  Msinoo-  d«  Appsr.  Templi.  cap.  Ui.  wm.  Ui. 

t  OloMB,  ibid.  1  Mumoa.  de  Appantu  Tmpli,  ubi  lupn. 


!H4P.  v.] 


MUlIt:. 


191 


Obed-edam,  the  Levites  were  appointed  to  he  dingers  with 
instruments  of  muHic.  pftalterics,  harps,  nnd  cirmbals.  and  thft 
priwlftdid  blow  with  the  tiumpets.  1  Chran.  xv.  16—24,  ait 
it  was  prescribed  in  the  law  of  Mo»cSl"  The  son  of  Aanut 
(lie  priest  sUdll  bluw  with  tbe  Irumpeta ;"  Numb.  x.  8. 

According  to  the  Hebrew  doctors,  then  miMt  be  two  truin- 
pets  at  \oastt.  Numb.  x.  2,  and  not  more  than  a  hundred  and 
twenty.*  because  that  was  the  number  used  when  the  ark  waa 
brought  into  Solomon's  temple  ;  2  Cbron.  v.  1*^.  They  say* 
that  in  singing  the  psalms,  the  voices  and  instruments  nindtf' 
three  iuLeriuisKions  or  pnubeti.  which  they  call  D^no  peraldm, 
from  p*>0  pnrak,  rupit :  aud  that  then  tbe  priests  soundMl  tlie 
trumpets,  8o  that  Dr.  Lightibot  »ay:«.  the  tnmipeta  were 
nerer  joined  with  the  cbotr  in  concert,  but  sounded  only  whea 
the  choir  was  ititent.f  However,  in  this  be  is  undoubtodly 
mistttken ;  for  on  the  occasion  above  referrud  iu,  of  bringing 
tbe  luk  into  the  temple,  we  find  the  trumpets,  and  voicen,  ami 
qrmbals,  and  othtr  instrozoeuts  of  music,  united  in  one  grajid 
choraa:  "  The  trumpeters  and  singers  were  a»  one,  to  make 
one  sound  in  praising  the  Lord  ;  and  they  lift  up  cheii:  voices 
with  the  trumpets  and  cymbaJs.  and  instrumeots  of  music,  and 
praised  the  iMfd  ;"  2  Cbron.  t.  13. 

Another  wind  inatrument  ia  use  among  the  Jews,  was  the 
ht'm  chalil,  tJie  pipe,  Hute,  or  huuUioy.  The  rabbiea  aay,  it 
wai  nsed  uuly  on  twoire  days  in  the  year  ;|  but  tt  doea  not 
appear  in  Sciiptun),  that  it  was  ever  used  in  tbe  t«mplB  m»« 
vice.  It  i»  vaiA,  bodeed,  in  Isaiah,  "  Ye  shall  have  gladnea* 
of  heart,  as  when  one  goeth  with  a  pipe  to  come  into  th« 
mount  of  the  Lord,  to  the  Mighty  One  of  Israel ;"  Isa.  sux, 
29.  But  that  may  probably  allude  to  the  people's  having 
music  playing  before  tliem,  when  they  came  in  companiea 
from  all  parid  of  the  country,  to  pay  their  worship  at  tbe  na- 
tional altar  on  the  threw  grand  festivals.     The  ^"hn  chaitl, 

*  HauDon.  de  Appantu  Trmpli,  cap.  oi.  net.  iv.  Craoii  Fudc-  Scirti, 
p.  103;  Mbbn.  in  Oncraduo,  cap.  ii.  mcl  v.;  el  dc  Butesor.  in  loc;  el 
Mwiaoa.  in  Met.  vi.  p.  197,  19B,  umi.  t.  ediL  Sattahm. 

t  TMBplc  Service,  dup.  rii.  mcL  it 

]  Msimoo.  nbt  wpn.  lect.  ri  ;  Uuhn.  in  Gneiadua,  cap.  ii.  JMt  iii. 
p.  196^  lorn.  r. 


192 


JBWISH    ANTIQVr 


nr 


might  )>e  a  coinmun  inntrumcnt,  uiveti  on  that  occasion,  thoa^ 
not  in  the  tentpie  choir. 

The  otber  musical  inntnimentA.  chiefly  uHcd  in  ihe  sacred' 
fteirice,  were  the  O^Vsj  nebboHm,  nn]3  kimwroth,  atid  the 
O^rtVxO  meiitUmm,  which  in  tlitf  lifUt-ntli  chapter  of  the  l''iret 
Book  of  Chronicles  we  render  p«aUerie«,  harps,  aod  cymbals; 
I  Chron.  XV.  16.  The  ^31  tifbhel,  and  the  133  kinnor.  the 
paaltery  and  hnrp,  are  buth  said  to  be  stringed  instruiuentfl, 
Josephus  describes  the  kittnor  as  hat-ing  ten  yap&at,  or  ttring* 
(vrKlcfa,  08  the  word  BignifieB,  were  all  open  notes,  in  the 
nmnDer  of  our  harpH,  or  harpsichords);  and  Uie  nelthei  as 
having  twelve  ^^trfytA,  notes  or  sounds ;  produced  by  Hloppin^ 
with  frets  in  the  manner  of  our  violii;  for  so  Or.  Lightfoct 
iiDftginea  those  two  words  should  be  expluined.  Josephus 
further  nailh,  that  the  kinnor  wa»  struck  irXntcrpQ.  with  u  qaill, 
OS  we  play  on  the  dulcimer;  uid  the  nebhel  twanged  with  th* 
fingers,  as  we  play  on  the  lute.*  Rut  if  they  bad  got  into  tlie 
way,  by  stopping,  of  playini^  several  notes  on  one  string,  in 
Jusephus'ii  time,  [  much  suHpect  they  hud  not  lliat  coutnvance 
in  David's ;  b«cauM  he  seems  to  speak,  of  uu  titHtruinent  of  ten 
Btlings  as  the  grandeiit  and  most  excellent  of  all,  on  account 
of  the  number  of  itii  strings:  Pitalm  xxxiii.  2;  xcii.3;  cxliv.9. 
Whereas  if  they  had  had  the  way  of  stopping  thc-m,  as  wc  do 
the  violin,  I  can  see  no  sufficient  reason,  why  such  a  number 
of  strings  should  be  reckoned  a  murk  of  excellence,  when  fewer 
would  have  reached  as  lar^  a  compass  as  they  bad  ever  occa>' 
sion  for.  It  seems,  therefore. as  if  tcnopeDstrings.orten  notes, 
was  the  whole  comp&ss  of  their  music  in  those  days.  And  to 
this  time  the  eaittem  music  bath  but  a  small  compass  of  noie*; 

The  W)H  ttfltsel,  which  both  the  Septuogini,  in  1  Chron. 
XT.  16,  and  Josephusf  translate  ku/i/^Aow,  the  cymbol,  seema 
to  have  been  neither  a  wind  nor  stringed  instrument,  but 
aooKtlui^  made  of  metal,  which  gure  a  aound  with  strikmg 
upon  it,  without  any  variety  of  Dotea,  tike  a  bell.  Josepbus 
gives  tko  olfaer  description  of  cymbals,  but  that  they  were  great 
and  broad,  and  made  of  brass.     Mr.  Lampe  has  written  a 

*  JoMph.  Antk).  lib.  vii.  «ap.  iij.Mct.nii.  «dk.Hs«sf&;  tad  Lighifuoi's 
Temple  Scrvics,  uta  npn 
t  I'bi  M[m. 


lAP.  ».] 


THB   TBM7LS    MCSTC. 


T93 


treattte  dt  Cymbaln  Vrlfrum.     And  Sir  Richart)  Eltis.  who 
haUt  one  on  the  Rame  subject  in  his  Fortmla  Sacra,  shuws 
the  ancient  cymbals  were  generally  two  brau  hemispheres,  or 
buons,  which  the  musicians  stniclc  against  one  another  with 
great  address,  in  lime  to  the  song  or  otJier  music  which  they 
accompanied.    This  is  Ihc  instrument  lo  which  the  apoatlc 
alludes,  when  he  compareth  a  professor  of  relitdon  without 
cJiarity  or  lore,  io  "  thti  soundiug  brds&  or  tinkling  cymbal ;" 
I  Cor.  aiii.  1.    The  Hebrew  name  ^iri  tselttel,  iH  probably 
taken  frooi  its  repeated,  uuiforDi  sound ;   and  &o  may  the 
Qre«k  word  aXoXu2^o»',  which  wo  traiiHlate  by  a  like,  namely, 
tinkling.    Perhap«  oor  kettle-drums  may  be  supposed  to  suc- 
ceed the  c>'mbal«  of  the  ancients,  though,  if  th6  rnbbiea  say 
rifrht,  there  wad  but  one  cymbal  iii  the  temple  concert,*  and 
it  coukl  not,  therefore,  answer  the  same  end  our  kettle-Hlrums 
do;  which  arc  always  placed  in  pairs,  and  being  tuned  at  a 
fourth  to  each  other,  make  an  agreeable  baas  to  the  trumpet. 
There  are  some  other  iustrumentB,  of  which  we  have  no  re- 
maiunig  devcription,  mentioned  in  the  hundred  and  fifiivth 
Paalm,  as  used  in  pmising  God,  hut  whether  in  tlie  teruple- 
serviee  docs  not  appear.    The  use  of  instnimental  music  iu 
pubhc  worship  was  one  of  the  typical  ceremonies  of  th«  Jew- 
ish peligion,  which  is  abrogated,  therefore,  with  the  rest,  by  the 
goftpt-l  diitpensation,  and  there  is  no  revival  of  this  institution 
in  the  New  Testament.      The    ancient  futhers    wwo    so  far 
fmcn  practising  or  approving  instruraental  music  in  Christian 
worship,  that  »ome  of  them  would  hardly  allow  it  was  used  in 
till!  Jewish,  but  put  allegorical  interpretations  on   the  texts 
that  mention  it.    The  unknown  autlior  of  the  Commentary  on 
the  Pnalms.  in  St.  Jerome's  works,  makes  the  iostrmnent  often 
strings,  to  signify  the  ten  conimandmc-nta,  in  Psalm  xxxiii.'2, 
and  xliii.  4,  &c.     And  he  hath  this  notable  obeerration  on 
the  following  passage,  "  Praise  him  with  stringed  iostnimenLs 
and  organs,"  Psalm  cl.  4 :  that  the  guta  being  twisted  by  rea> 
son  of  abstinence  from  food,  and  so  all  carnal  desires  subdued, 
men  are  found  fit  for  the  kingdom  of  God,  to  sing  his  praiso. 
St.  Basil  calls  musical  instruroenta  the  inventioa  of  Jubal,  of 
the  race  of  Cain.t     And  Clement  of  Alexandria  says,  they 

*  Mnhn.  nbi  iu|>fA,  MCl.  v. ;  Miunwn.  ubt  supra,  sect.  n. 

t  Cvcnnwnl    m  I«aiab,Gap. «.  upud  Opart,  lorn.  i.  p.  56,  edit.  Psrb,  tOlfl- 


1S4 


jBvisH  AXTH^nrriEt. 


fnottK  I. 


■re  better  Tar  bffisU  tbau  men.*     That  maaical  inBlrunwDti 
were  not  used  even  in  the  Popish  cliurch  in  Thcnnas  Aquinu'a 
time,  about  the  year  1250,  appear*  from  thts  jtassacre  iu  hid 
qnaiboiis  :-f  "  In  the  old  Uw,  God  vras  praiuKl  botli  wil 
muMat  idHtniinentA  aiid  human  roiceK ;  but  the  Chrii 
charoh  does  not  use  iiutnimcntJi  to  praiM  him,  le*t  the  aliould  I 
seem  to  Judaize."    So  thnt  it  seems,  instrumental  music  hnth 
been  introduced  into  Christian  worship  within  iibout  the  la«tJ 
five  hundred  yeuri,  in  the  darkest  und  most  cormpt  times  of  J 
Popery>     It  is  retained  in  tite  Lutheran  church,  contrary 
the  opinion  of  Luther,  who.  as  Eckard  confesae*,  reckoi 
or^ns  anioni;  the  ensi^s  of  Baal.     Ort^mis  ore  Ktill  used  id. 
Bome  of  the  Dutch  church«;».  but  ag-ainat  the  mind»  of  theif 
pMtors;  for  in llie national  synod  at  Mtddleburgfa,  anno  \5ii\t\ 
and  in  that  uf  Holtand  and  Zraland,  uiino  lo94,  it  was  re«.| 
fiolred  that  they  would  endeavour  to  obtain  of  the  niagistratMK  i 
the  bying  aside  of  oi^i^ans.  and   the  singiiif;  with  them  in 
churches-t    The  Church  of  Englnnd  alio,  in  her  bomitieft, 
strongly  remonstmteji  «(rain>it  the  uw  of  organs,  aiul  otb(« 
instnimontaof  music  in  churches.    In  the  homily  on  the  place 
and  time  of  prayer,  after  mention  of  piping,  siugtng,  chant- 
ing, and  playing  on  organs,  which  was  in  use  befine  the  Re^ 
fonnatioii,  we  are  exhorted  "  greatly  to  rejoice,  and  give 
titanks  to  God  tliat  our  churches  are  delivered  out  of  tbete- 
things,  that  displeased  God  so  sore,  and  so  fttthily  defiled  til* 
holy  house  and  place  of  prayer."    I  only  adtl,  that  tbe  vote* 
of  harpers  and  musicians,  and  of  pipers  and  trumpeters,  b 
mentioned  among  the  glories  of  the  mystical  Babylon,  "  that 
mother  of  harlots  and  abominations  of  the  earth,  wliom  God 
wilt  destroy  with  the  bword  of  bis  mouth,  and  with  the  bright* 
ness  of  hia  coming;"  Rev-  xviii.  22-     But  to  return  to  tbe 
Levit«H. 

The  third  class  were  tbe  porters,  to  whose  charge  tlie  se- 
rtnl  gates  of  the  courts  of  the  sanctuary  were  appointed  by 
lot;  1  Cliron.  xxvi.  1.  13.  1^.  "  They  waited  at  every  gate; 
and  were  not  permitted  todejMirt  from  their  senrioe;"  SChron* 

*  Pvdag.  lib.  d.  cap.  iv.  (nil. 

■f  Secunda  mvuikIk  Qucwo  ici.  art.  iv.  COliclus-  tr. 

1  VmI.  Afuluij.  (llKnanni)  pro  MiaiMni  to  As^  NeeowJbmuMM.  p. 


ciTAr.  I.I 


THE    LfeVlTBS.- 


19£ 


XXXV.  \h:  and  they  ntU;nJe<l  iiy  turns  m  tbeir  coursefi,  tts  the 
other  Levites  did;  s«e  2  Chron.  vin.  14, 

Their  proper  buHmess  was  to  open  and  shut  the  gates,  and 
to  attend  at  them  by  day,  u  a  sort  of  peace •ofliccre,  in  order 
to  pruvcnl  any  tumult  amoag  the  people;  to  keep  utraiigers; 
and  Uie  excommunicated  and  unclean  persons,  from  entering 
into  the  holy  coiirt;  and.  in  bhort,  to  prevent  whatever  might 
be  prejudicial  to  the  safety,  peace,  and  purity  of  the  holy 
pluce  and  service. 

The  tabbies  oa&ign  aevcral  particiilflr  works  to  these  porters. 
aa  bmshtng  the  gate,  clcnnin;^  the  gilding,  &c..  which  pro- 
bably belonged  to  their  oflfice,  as  they  had  the  charge  of  the 
sacred  buildings,  bat  of  which  there  is  no  occasion  to  speak 
distinctly. 

They  also  kept  guard  by  night  about  the  temple  and  it« 
courts;  and  they  are-  mtd  to  have  been  twenty- four,*  including 
three  prteiits,  who  stood  sentry  at  no  many  different  places, 
'lliere  vras  a  nuperiur  otfioer  over  the  whole  guard,  called  by 
Maimonidesf  "  the  man  of  the  mountain  of  the  bouse ;"  he 
n'alked  the  round  as  oft^i  as  be  pleased ;  when  he  passed  a 
Bflntitirl  ihai  whh  standing,  he  said,  "  F'eace  be  unto  you;" 
bat  if  he  found  one  atUcvp,  ho  struck  him,  and  he  bad  liberty 
to  set  fire  to  bis  garment.  This  custom  may.  perhaps,  be  al- 
luded to  mthefollomng  passage  ;  "  Behold,  t  come  as  a  thief," 
that  iff,  nnawares ;  "  blessed  is  he  that  u-atchcth  and  keepeth 
his  gnrmonis  ;"  Rev.  xvi.  15.  The  hundred  and  thirty-fourth 
Psalm  seems  to  be  addresBcd  to  these  watchmen  of  the  tem- 
ple, "wbn  hy  night  stand  in  the  houB«  of  the  l.ord;"  in 
which  Ihcy  are  exhorted  to  employ  their  waking  hours  in  acts 
of  praiai!  and  devotion.  Thus  the  Levites,  as  it  is  said  in 
the  First  Book  of  Chroniclos,  were  employed  in  the  workday 
and  night;  1  Cbron.  ix.  33.  Godwin  observes,  "  that  acme 
of  the  Levites  had  the  charge  of  the  treasures  of  the  temple." 
It  it  said,  that  "of  the  Leviles,  Ahijah  was  over  the  trea- 
sores  of  the  house  of  God,  and  over  the  treasures  of  the 
dedicated  things;"  I  Chron.  xxvi.  20.  But  I  do  not 
conceive   it   was  a  distinct   class  of  Levites   that   was  en- 

*  MuiinOQ-  dc  iEdi6cK>  Tsmpli.  cap.  viii.  sect.  ir.  Crraii  Fucicut.  Scxti, 

p.  to. 

t  Ibid.Mct.  I.  p.  fl.n. 

o  2 


IQG 


JEWISH    ANTigVITIKK. 


[Bf>OK  1. 


lruftt«(J  with  the  trea^iircM  and  tledic»l«il  Uiings,  bill  mtlier  Uiat 
licreii)  they  acted  an  ubtiUtaiits  to  the  pricKts,  or  ha  jiiferiur 
officers  uod«r  thoin,  it  appearing  tliut  tho  liigb-privst,  uid 
others  of  the  chkrf  of  the  pricKtH,  had  the  char^  of  thowe 
things  an  well  as  the  porters,  who  might  probably  have  liie 
immediate  eare  of  them  undur  their  superior  direction.  "  The 
kingcoinmandcd  Hilkiah,thc  high-priest, and  thi^  prii^st  of  th« 
second  order,  and  the  keepers  of  the  doonn,  to  bring  furtli  out 
of  the  totnple  nf  the  Lonl  all  the  vessels  that  were  luade  forj 
BitaJ."  &c.;  2  Kings  xxiii.  4.     Godwin  add».  that  "  othem] 
of  the  Levitcs  were  overseers  and  judges,"  D^'ttMr  ahottrim,\ 
and  0H5DK'  *fif>phefim,  ok  they  are  called  in  the  Frsl   Book  of 
Chronicles,  chap,  xxiii.  4;  where  «ix  thousand   Lcvites  are 
said  to  have  been  appointed  to  these  offices  in  David's  time. 
For  though  God  had  ordered,  in  the  Uw  of  Mosos,  that  tht-y , 
should  appoint  DXSDC'  ihophetim.  and  D^io;:*  sfiotenm,  in  iiUl 
their  gates.  Dent.  svi.  IB;  yet  it  should  seem,  that  order  and  i 
appointment  had  lieen  much  ne|;lected ;  the  beads  of  the  tribes, 
perhaps,   having  taken   upon   them    to  judgv  and  dettnmue 
controversies  in  tiieir  respective  tribes,  only  in  causes  of  great 
moment  allowing  an  appeal  to  the  king ;  for  that  David  used, 
hinself,  to  act  as  judge,  and  determine  controversies  between 
his  subjects,  may  be  concloded  from  the  following  passage: 
"  When  any  man  t-hat  had  a  controversy  came  to  the  king  fof  J 
judgment,  then  Absalom  culh^  unto  him.  and  said.  Of  what 
city  art  thou?"  &c.,  2Sam.  xv.  2.     But  when  David  wasiinj 
troducing  hift  son  Solomon  to  the  throne,  he  was  desirous  of] 
settling  the  inferior  courts,  acoorduag  to  the  original  instilu- 
tion,  well  knowing  that  was  the  likeliest  way  of  preserving  the 
peace,  amt  cousulling  the  welfare  of  Uie  nation.    Accordingly. 
he  restored  tliese  judicatories  to  their  ancient  order,  and  con- 
stituted Unritesto  be  officers  and  judges. 

We  have  had  an  occasion  already  tn  speak  of  the  distioc- 
tjon  between  the  CTODV  thttpheim  and  D^iew  thoterim:  audi 
we  then  observed,  thai  the  dnsew  ahophxtim  were  the  supe- 
rior magistrates  or  judges,  as  may  be  concluded  from  that 
title's  being  applied  to  the  chief  magisirate  uuder  Ood.  or  th« 
temporary  victstiy.  for  several  age*.  As  few  the  0*"OP  *Ao- 
Uritn.  they  seem  to  have  been  the  inferior  officer*  in  the  ju- 
dicatury  courU.  who  attende<l  the  superior,  and  are  therefore 


PHAP.    Vrl 


THE    LEVITB8. 


197 


continually  mentioned  along  with  them,  who,  by  whatever  title 
they  are  diatioguiahcd,  whether  judges,  rulers,  ciders,  or  cap- 
tains, still  bad  their  D^1C3Ur  jAofertm ;  Oeut.  i.  16;  xvi.  18; 
Josh.  viii.  33;  2  Chron.  xix.  U;  Prov.  vi.  7.  But  in  thi« 
accouut  of  David's  appointment  of  the  Levites  to  tbeJr  ollicra, 
1  Chron.  xxiti.  4.  quoted  above,  the  D^'tOtP  shotrrim  are 
pttteed  before  the  dmscu'  ihitphfiim:  so  likeiA-)»e  in  Jixih.  viii. 
33.  From  hence  Dr.  Paixick  conjectures,  we  are  not  to  take 
them  for  inferior  perMms,  but  for  men  of  great  authority,  whom 
the  Targum  caltit  governors,  who,  like  our  jiisticcA  of  the  peace, 
*aw  good  order  kept  and  the  laws  obser%*ed,  while  the  pronnce 
of  the  judges  was  the  deciding  causes  in  their  several  courti. 

Some  think  their  judicial  authority  extended  no  farther  than 
their  own  tribe,  nnd  the  judging  and  determining  coutroversies 
which  arose  among  tlic  inferior  priests  and  Lcvites,  especially 
about  matten  relating  to  the  sacred  ministry.  But  this 
opinion  is  hardly  consistent  with  the  account  we  have,  that 
"  Jehoaaphnt  set  of  the  Levites,  and  of  the  priests,  along 
with  the  chief  of  the  fathers  of  Israel,  for  the  judgment  of  the 
Lord,  and  for  controversies,"  2  Chron.  xix.  8;  that  is,  all 
sorts  of  caiiMS,  both  eccIesiaBtical  and  civil.  And  the  Levites 
were  th«  D^iDtC'  shoterim.  officers,  "  under  Amaziah.  who  was 
chief  in  all  matters  of  the  I^rd;"  and  "  under  Zebadiab,  the 
ruler  of  the  house  of  Judah  for  all  the  king's  matters,"  rer.  1 1 . 

Upon  the  whole,  it  should  seem  tlie  miigiMtrucy  belonged, 
not  tu  the  Levites,  or  any  class  of  them,  merely  as  Levites.  but 
only  as  they  gctiemlly  addicted  themselves  more  to  the  study 
of  the  law,  uud  hud  more  leisure  to  attend  on  the  duties  of 
the  magistracy,  than  other  persons  who  were  employed  in 
secular  busineu. 

The  magistrates  of  different  ranks,  both  the  o^EKCr  thophe- 
liia  and  O^iotL'  shoterim*  were  very  generally,  though  not  al- 
ways, chosen  out  of  Uml  tribe.  And  thus  the  prophetic  curse 
which  Jacob  pronounced  upon  l,evi,that  his  posterity  should 
be  scattered  amongst  the  tribes  of  Israel,  Oeu.  xlix.  7,  was 
remarkably  accomplished  (though  in  effect  converted  into  a 
bleMing),  not  only  in  respect  to  the  appointment  of  their  h^bi- 
Intion  (of  which  we  shall  take  notice  heroaftcr),  but  Ukewi^c 


*  See  ahoM,  p.  a&^24- 


19H 


JBWISM    AMTIQOITIES. 


rSowrf? 


uftheir  offices  aod  employments;  more  of  them,  than  [Krliapc 
of  nil  the  other  tnbett  together,  being  ollicer»  and  judges 
throughout  the  whole  country;  and,  probably,  as  the  rabbtes 
toll  us.  acme  of  them  were  generally  directors  of  their  semi* 
naries  of  learning.* 

Godwin  obserres,  that  the  consecration  of  the  Levites,  in 
Mobcs'b  time,  began  at  the  Iwcniy-firih  vear  nf  their  age;  in 
Dand's,  at  the  twentieth;  -.uid  "  here,"  &ailU  he,  "  we  may 
note  the  hberty  granted  to  the  cbarch  in  changing  ceremomes.*' 
liut  he  would  undoubtedly  have  spared  this  note,  if  be  had 
attended  to  what  Oaiid  declareH.  namely,  that  he  had  ap- 
(loiiited  the  courses  of  the  priest«  and  the  Lcvites  (wliich  in- 
cludrd  the  time  of  their  entering  on  their  ministry),  nnd  all 
the  service  of  the  house  of  the  Lord,  by  the  exprcfut  order  of 
God  himself.  "  All  tliis,"  says  David,  "  the  lx)nl  made  me 
understand  in  a  writing  by  his  hand  upon  me;"  I  Chron.  xxriii. 
13,  19.  Tt  does  not.  therefore,  appear  from  bence,  that  there 
was  any  such  liberty  given  to  the  church  under  the  Old  Tes- 
tament, ns  our  author  mentions,  but  rather  the  coatiarv;  find. 
I  apprehend,  it  will  be  hard  to  find  it  any  where,  cither  in 
the  Old  Testament  or  m  the  New. 

As  for  the  coniwerutiun  of  the  l^evites,  when  they  wcrv 
oll'ered  by  the  priest,  it  is  said,  "  Aaron  shall  offer  thom  be- 
fore the  Lord  for  an  oflering  of  the  children  of  IsraeU"  Numb. 
viit.  U.  But  the  literal  traoslation  is.  "  Aaron  shall  wave 
them  for  a  n-avcring,  or  wave-oAering.  before  Jeho^-ah." 
The  Targum  renders  it,  "  Elirvabit  Aaron  I.evitas  clevatiime 
coram  Domino."  This  i^^  n  manifest  allusion  to  an  ancient 
sacrificial  nte,  namely,  waving  the  sacrificpH  liefore  tlie  Lord. 
Thi»  waving  wns  of  two  kinds;  one  colled  nonn  terumah, 
from  on  rum,  elevatu*  cat.  which,  they  say.  was  pcrlormed 
Ity  waving  it  perpendicularly  upward  and  downward ;  the 
other,  nsmn  Uttupluth,  from  DU  nuph.  agitart,  movert,  which 
rhe  Jewish  writers  tell  us  w8s  performed  by  waving  it  bori- 
xontally.  toward  the  four  cardinal  points,  lo  denote  ihc  con- 
secration of  what  was  thus  waved  to  the  Lord  of  the  whole 

"  Sm  the  outhotittn  ta  Vitrinita  <)«  S/nag.  Vrt«i«,  bb.  i.  part  ii.  cap.  viii. 
p  36*,  345,  <*ho,  bow«T«r,  looli*  upao  this  uj  br  ■  rabbtntcal  Iklfoii- 
Or  LtKhtToM  nt(>pQ«M  the  (bfly-^igbi  citin  of  ibe  Lntta  lo  hat*  bM-n  ■ 
kind  of  univcmbn.     Se«  hb  lisraunqp  00  MaU.  ii.  4. 


v.] 


.RVITHS. 


m 


earth.*  And  this  word  is  applied  t4>  (Jio  consecration  of  the 
Leviies  in  the  passage  before  (]uoted.  The  tSeptnajpni  rcn- 
dera  it  by  «^/m2^u  ;  and  as  this  wonl  is  used,  iii  the  hiHtory  of 
the  Aets»  for  Ihu  sepanuion  or  consecration  of  Puut  and 
Banmblut  to  the  luuiiKtry  uf  the  goepcL  among  Uie  Uentiles, 
Acts  xiij.  2.  Godwin  coDceiveii.  it  le  in  aliusiou  to  the  coubo- 
cration  and  separatiou  of  the  Jewish  Levites  to  the  ministi)'  of 
tJie  tabernacle.  The  »ame  Greek  word  occurs  conceniing 
Paul  in  the  EpiaUe  to  the  Romans,  where  he  saith  of  himself, 
that  he  was  afotpiofuvoc  «r  toayftXtov,  Aet  apart  for  the  gos- 
pel;  Rotn.  I,  1.  However,  he  may  here  oUnde,  perhaps,  to 
hift  having  been  a  Phiiritiee,  or  ainD  pkanitJij  which  coming 
from  ttno  phurath,  lepitravii,  signifies  a^ptofuvin: ;  and  as 
before  his  convertiiun  be  gloried  in  being  a  Pharisee,  a^pta- 
favov  uc  i-ofiov,  so  he  now  docN  in  being  a^tttpiafuvo^  hc 
nuyy  tXiov. 

Another  ccremcinv.  at  the  consecration  of  the  Lerites,  was 
imposition  ol' hands:  "Thou  t^htili  bring  the  Lcvitctt  before 
thi?  Lord,  and  the  children  of  iinrael  shall  put  their  hands 
upon  them;"  Numb.  viii.  10.  By  the  ^nn*^  «)3  bate  isratl. 
children  of  laiael,  aomi;  Jewish  docioni  understand  the  firsts 
bora,+  in  whose  room  the  Levites  vivtM  subKtituted;  ver.  17, 
i%.  And  their  laying  their  hands,  every  one  on  the  head  of 
his  substitute,  had  the  same  iMgnification  as  the  I.evttc«  laying 
their  bands  on  the  heads  of  the  bullocks  that  were  to  be 
Mcrtfic«d  for  them,  ver.  12,  or  to  suHer  and  die  in  Llieir  room 
and  atead;  that  is,  denoting,  not  only  their  consecration  to 
God.  bnt  their  substitution  to  attend  the  service  of  God  at  his 
tabemacie,  instead  of  the  lirst-bom. 

Ur.  U'  by  the  ^vrer*  '^u  frenc  IsrmU,  we  luiderstaod,  with 
Dr.  Patnck.  the  elders,  as  rt^reseitalivea  of  the  whole  as- 
sembly mentioned  in  ihc  wordn  proccdiog,  we  may  ^appose 
their  laying  their  bands  ou  the  Levites  was  a  form  of  benedic- 
tion ;  a»  when  Jacob  laid  his  hand  on  Epbraim  and  Manasseh, 
and  Aid,  "  God,  before  whom  my  fiLtlicni  walked,  ble«s  the 
lads;"  tlen.  xlviii.  1.5,  Iti:  and   as  when   Utile  chikiren  were 

*  Abaibsnol.  Bcclwi.  lUiil  L««i  Den  Gtnoa,  qoolad  bj  UuIivd,  (t« 
SMcrificia.  p.  i6s. 

t  V'id.  AJmwonh  in  loc. 


aoo 


tWISH    ANTfqOITIBS. 


[■nOK   1. 


brou(i;1it  to  our  Saviour,  ihnt  he  mif^ht  bloBs  ihcm,  he  laid  hiSi 
huntia  upon  tbeni ;   Matt.  xix.  )i^. 

This  ceremony,  uud  at  the  consecratioD  of  the  Levites, 
came  afterward  into  dho  at  tbe  coDiiecration  of  other  persona 
into  either  civil  or  ttacreU  oIKcefi.  Jo«hua  was  coiivKicrated 
captain-general  of  the  tribe*  of  Urael  by  impoiution  of  th» 
hands  of  Moacs;  Numb.  %x\i\.  18.  And  the  same  rite  conti-. 
nnecl  in  theChristianchurchattheonlinntion  orothccTR.bottl 
ordinary  and  extraordinary ;  parbcularly  of  the  seven  deacons^' 
Acts  vi.  6;  of  Barnabas  and  Saul  to  a  special  itervirjc, 
ffliicb  God  called  tliciu,  Acta  xiii.  2,  3;  and  of  oidinary] 
pastore,  1  Tim.  it.  14.  especially  chap.  v.  '22. 

There  i«  a  difierence,  which  Godwin  obMTvea,  between  \tf ' 
poQima  and  xupojwm.  the  former  signifying  the  consf^cmtioa ' 
ofa  pention  to  an  officvby  thciinpoHitiouof  haml»;  th^lntter^^ 
hia  election  or  choice  by  holding  up  of  hands.     It  is  derived 
from  an  ancient  custom  of  the  Athenians  in  the  choice  of  their 
magi8trat4»,  among  whom  the  candidate  Iwinv  pmpuHpd  lo 
the  people,  who  niji^nilied  ttieir  choice  by  holding  up  their 
hands,  he  who  bad  most,  was  looked  upon  aa  duly  elected.* ' 

Thus  there  was  a  brolluT,  -^ttpuroinfiti^  am*  rwv  tixXiiaiun'.  >ip* 
[Kiintcd  by  the  suffrage  of  the  churches  to  travel  along  with 
Paul,  to  convey  their  alms  to  the  poor  saints  in  Judea; 
2Cor.  viii.  19.  And  in  the  history  of  the  Acta  we  are  in- 
fonned,  that  Paul  and  Barnabas  having  travelled  to  Dcrbe, 
Lyatra,  Iconium,  and  Antioch,  had  been  there  employed  in 
np|>ointing,  by  sutliruge,  elders  in  every  city.  \ttporoviiaavn^ 
airroic  wp(a(i\mpQvc  ntr'  (KKAifOtav.  Acts  xiv.  23;  a  form  of] 
cxprcsaion  which  intimates,  that  they  referred  it  to  the  poopJe ' 
to  choose  their  own  presbyters  or  pastors,  in  whose  ordioation 
they  aBnated.t 

Before  we  dismiss  the  consideration  of  the  l>evitrs,  it  wiU 
he  proper  to  take  notice  of  the  place  of  their  ordinary  resi- 
dence, and  of  their  subsistence. 

'  Ansiophui.  ia  ImM*.  p.  371 .  Vid.  Suiceri  ThcMur.  m  (ofb.  xf«f*> 
*•»«■•  wbo  quoin  DcmoMhena  snil  JCadiinn,  to  nbow  thai  this  AiUc 
riuumi  wu  exp*««M3  by  ih*  ymhi  x<v>«twm.  Vid.  Mimi  ConMiDUni  Us-^ 
iCMI  in  tut).  }(tifm*nmt  ft  jfttfanvrta, 

f  Vh).  Wittii  MsJctem.  dc  \tii  Vmuh,  Md.  tu.  psrap.  u.  p.  53—65. 


CHAFi  v.] 


THK    LETtTBB. 


As  to  their  nrsidonre,  they,  as  well  as  the  priests,  were  pre- 
cluded by  the  law  (mm  sharing  the  promised  inheritance  of 
Canaan  with  their  brethren  of  the  other  tribcx,  Deut.  xriii. 
1.2:**  Th«  priests,  (he  l^evitee,  and  all  the  tribe  of  Levi, 
shall  have  no  part  nor  inheritance  with  Israel ;  they  ithall  hare 
uo  inheritance  among  their  brethren."  The  meaning  is.  th«y 
were  to  have  no  tract  of  land  separately  allotted  to  them  as  a 
tribe,  in  the  Banio  manner  as  ihe  oihcr  tribea  imil ;  but  in  lieu 
of  that,  ihcy  hod  forty -eight  cities  with  their  subarba  assigned 
them  out  of  the  otht'r  tribes,  thirteen  of  which  belonged  to  the 
prieata,  and  thirty-ftw  to  the  rest  of  the  tribe  of  Levi ;  N  umb. 
Kxxv.l — 8;  Josb.xxi.  It  maybe  observed. that theciliesof  the 
priests  were,  for  the  most  part.in  the  tribes  of  Judah  and  Ben- 
jamin, and  con!W<|uontlv  nearer  to  Jerusalem,  which  atood  ill  the 
confines  of  these  two  tribes ;  whereas  those  of  the  Lcvites  were 
divided  to  them  by  lot  out  of  the  other  tribes  on  either  side 
Jordan.  And  thus  God  converted  Jacob's  curse  on  Levi, 
which  we  spoke  of  before,  into  a  national  blessing,  by  dispers- 
ing tivs  prieat«  and  Leviten.  who^e  olUce  it  was  to  preserve 
and  teach  knowledge,  throughout  the  whole  land.  Ehr.  Light- 
foot  nakea  these  forty-eight  cities  to  be  so  many  univergities, 
where  the  ministerial  tribe  studied  the  law.  and  dttfused  the 
knowledige  of  it  throngh  the  nation.*  Of  theae,  six  were  ap- 
pointed cities  of  refuge,  for  protecting  of  persons  from  the 
rigour  of  the  law,  in  cose  of  involuntary  houiicide,  of  which 
we  sball  discourse  in  its  proper  place.  The  Levitical  cities 
had  iniburba  and  &ekla  surrounding  them,  to  the  extent  of 
three  thousand  cubits  on  every  side:  "  Tlii;  suburbs  of  the 
cities,  which  ye  shaQ  give  unto  the  Levites.  shall  reach  from 
the  wall  of  the  city  and  outward  a  thousand  cubits  round 
about;  and  ye  shall  measure  from  without  the  city  on  the  cast 
side  two  ehoosand  cubits,  on  the  south  Ride  two  thousand 
cubits,  on  the  west  tnde  two  thousand  cubits,  on  the  north  side 
two  thousand  cubita;  and  the  city  shall  be  in  the  midat.  This 
shall  be  to  them  the  suburbs  of  tlie  cities ;"  Numb.  xx:xv.  4, 5. 
To  reconcile  the  aeeming  contradiction  between  the  thousand 
and  two  thousand  cubits,  Juiiios  supposes  the  latter  number 
eiprcMtes  the  diameter  of  the  suburba,  tlic  city  being  ab- 


*  8sc  his  cbofoifTaphlcal  rvnluiy  of  ihi-  ImmI  of  iMarl,  chap,  xcwil. 


202 


rQUlTIES. 


{OOOK   li 


stracted.rroni  out  to  out.    So  llmt  the  whole  territory  belum;- 
iiig  to  thr  city  reached  no  farther  than  a  ilioiisaiitl  <;iibiljj.' 
But  Dr.  ijghtloot   follows  the   more   probnblo  opinion 
MaimoiiiUes  if    namely,   that    the   former   lbou»aiicl   cubita 
were  for  8uburh«,  more  pro|ierly  »o  calleil;  lor  oiit-hou»e«, 
baniA,  Gta.bl«B,  &c.;  and,  it  may  be,  for  gardens  of  herb»  aiul 
flowers :  and  the  latter  two  thousand  were  for  ficIdH  and  vine- 
yardftjj  which  are  ctdlvd  ihp  "  fields  of  the  HiihurliH,"  l*v, 
XXV.  34.     From  the  produce  of  these  fiukU  and  vineyards 
arose  some  part  of  the  subsistenoc  of  the  prieata  and  Levitect, 
when  they  wem  not  in  waiting  at  the  eanctuary;  for  in  Uib 
weeks  of  their  atteudoocc  they  were  maintained  by  the  dues 
arifiit^  from  the  sacrifices:  as  the  apostle  ob«ervee,  "  Do 
y«  not  know,  that  Lhey  who  minister  nbout  holy  thingH,  live  of 
the  things  of  the  temple;  and  ihuy  who  watt  at  the  altar,  are 
partakers  of  the  altar?*'   1  Cor.  ix.  13.     Bettide  the^e  dues*. 
the  6rst-firuits,  which  were  brongfat  to  the  temple,  and  thtti 
money  paid  for  the  redemption  of  the  tirst^hnni.  contributed'] 
towani  their  subsixtpnce.     But  when  tJn-y  were  out  of  wail 
ug,  their  maintenance  partly,  as  we  have  said,  arose  from 
glebed  btiluDi^^ing  to  their  cities;  but  chJcHy  from  the  tithe* 
of  Lliu  produce  of  Uie  whole  country,  which  thv  l»iv  allotted  to 
the  tribe  of  Levi :  '■  Behold,'*  saidi  God,  "  I  have  gi««n  the 
children  of  Levi  all  the  tenth  in  Israel  for  an  inheritance,  for  j 
Uieir  service  which  tliey  nerve;"  Numb.  xviii.2l.     Tlus  tithe' 
the  people  paid  both  frcm  the  aniaial  and  vegetable  produce 
of  tbflir  eatatea;  from  the  seed  of  ilie  huulH,  and  the  fruit  of 
dwtTeea;  from  the  Bhecp  and  black  caltie;  I.ov.  xxrii.  30; 
2  CbroD.  xxxi.  0. 6.     It  was  paid  nnmedialely  to  the  Levitee. 


*  Juahis  ia  loc. 

t  Lij^tdbol,  ubt  Bupra^  Hb  jiui.^  vid.  eusm  Muka.  Sotah,  c^.  v.  i 
iii.;  AtKiman.  «1  Bwtciion  ia  loc.  lotn.  iii.  p.  34&>  tdii.  Surcohui. 

}  Mr.  Lonwau  undmtsnds  the  thcnuimd  rabiu  ta  be  Uif  measufemeni 
of  Ihe  fobortM  9vrry  my  from  ihc  wall*  of  ihe  diy  into  tho  <minlry;  ml 
thtf  fo  ibeiuanil  riil>iis,  th«  mvinuvneal  from  (he  boKittninji  of  the  nlv 
uflie  on  Uw  cgantry  »itl«  into  ibc  c«a|i«  of  Oie  Cttj.  S«c  bi>  Civil  Gvmmh 
invnt  of  the  Uttbrcw*,  p.  110.  It  b  rtaiarkitbli:  lliai  tlw  S«>iitua(int  ivads 
iwo  iluNu(uu3  in  both  placet.  And  buUi  Jtxwphu*  and  Ptiito  Ricntinn  onlj 
l«o  ihiigtsLiul.  J«««p1i.  Anli(|.  Itb.  iv.  cap.  tv.  wci-  III.  torn  I.  p.  ?0<,  •dii 
lUrcrc,  ti  rhilv  dc  Soccrtktum  Huovrifau*,  nub  Aurm,  p  64\  edit  Coloa. 
MMm.  I«l«- 


CttAP.V. 


TUB    LBriTKf. 


who  probably  receivecl  it.  oither  on  the  spot  where  H  was  pro- 
duced .  or,  nt  least,  in  their  sovcra)  cities ;  Nchcm.  x.  37.  Out 
oTthisttthf  the  Lerites  paid  a  t«nLh  part  to  the  prients,  Nuinb. 
niii.  26 — 28.  which  is  culled  their  nonn  teruutuh,  or  heave- 
odehng,  as  we  reuder  it,  to  the  Lord ;  in  like  manner  as  the 
genenl  tithe,  paid  by  the  people,  is  called  their  noiin  tent- 
mmA,  ver.  24.  Not  tbut  we  are  to  suppose  all  their  titlies 
were  lit\ed  up  toward  heaTcn,  as  were  some  of  the  obU- 
tioDs.  in  token  of  their  desire  that  God  might  accept  them  ; 
but  because  they  were  ^o  far  of  the  same  nature  with  the 
things  offered  to  tiod  by  that  rite,  as  to  he  separated  and  sot 
apart  for  hia  nae  and  service,  in  which  sense  all  tlie  ufier- 
ings,  or  free  donations  to  Ood,  required  for  buildiiu;  biu  n 
sanctuary,  are  called  nrann  tenutuih,  Exod- xxv.  2;  which 
the  Chaidee  Paraphrase  translates,  "  that  which  is  sup- 
ported." 

Besides  this  tithe,  which  the  people  were  to  pay  to  the 
Levitcft.  thev  wore  also  to  tithe  the  remaininL;  ninr  parts,  and 
of  that  tithe  to  make  a  feast,  to  be  kept  in  the  court  of  the 
canctuary,  or  in  some  apartment  belongiug  to  it ;  or  in  caae 
the>-  lived  so  remote,  that  they  could  not  with  convenience 
carry  this  titlie  thither  in  kind,  they  might  sell  it,  and  purchase 
provisions  with  the  money  when  they  came  to  the  sanctuary; 
only  adding  a  fifth  part  thereto:  Deut.xit.  17,  18;  chap.xtv. 
3'<t— 27 ;  Lev.  xxvii.  31.  At  this  feast,  which  was  kept  in 
token  of  Ikcir  thankfulness  to  God,  for  his  providential  boun- 
ties, they  were  to  entertain,  not  only  their  own  fantiiieB  and 
friends,  but  also  llic  Levitcs.  It  is  not  expressly  said  how 
many  of  them  were  to  b«  invited ;  that  was  l«fl  to  prudence, 
and  to  he  determined  by  the  quantity  of  promions ;  only  in 
genera]  the  law  is,  "Thou  shalt  cat  there  before  the  Lord 
thy  Ood,  and  thou  ahalt  rejoice,  thou  and  thy  houtiehold.  and 
the  Levite  that  is  within  thy  gale ;  thou  nhaJt  not  forsake 
him."  Now  that  this  ttthe  was  diflerent  from  that  paid  to 
the  Invites  is  manifest,  Br«t,  in  that  the  tithe  paid  to  Lhem 
was  for  their  own  use ;  whereas  this  was  consumed  by  the 
owners  and  their  friends;  only  they  were  to  invite  some 
LevitfR  to  the  feast.  Secondly,  That  tithe  was  [Wiid  alt  Ujc 
country  over,  this  only  at  the  sanctuary-  Thirdly,  The  Lu- 
vitcs  were  to  pay  a  tenth  of  their  lit  he  (o  the  prieNta*  which 


2M 


JEWISH   ANTIQUITtlS. 


[•OOX 


tliey  conld  notdoof  thiH,  hannt^  no  property  in  it,  except  that  i 
they  wore  Id  partake  of  it  as  invited  guests. 

B«side«  these  two  tithc«,  Josephns,*  and   th&  apocryphal  I 
hook,  Tobit,  chap.  i.  8,  speak  of  a  third,  paid  once  in  thrcaj 
years;  which  wkh  given  away  in  charity.     And  itomc  Jewisb 
writers,  therefore,  call  it  the  pour  man's  tithe.f    Thi»  opinion 
may  wem  to  receive  some  countenance  from  the  exprei>s  order 
io  die  book  of  Deuteronomy,  thai  at   the  end  of  ever^'  ihrre 
years  they  should  bring  forth  all  the  tithe  of  their  iucrcase.  and 
lay  it  up  within  their  gates;  that  the  stranger,  the  fatherlcM, 
and  the  widow,  an  well  as  the  Lcviie,  might  conic,  and  mtt 
and  be  satisfied  ;    Dent.  xiv.  28.  29.     Nevertheless,  scvejal 
learned  Jews  and  ChnstiunB  conceive  this  was  not  a  distinct 
tithe,  but  the  same  with  the  second,  with  only  this  difference^  i 
that  whereas,  for  two  years  together,  the  feast  that  was  inadol 
by  it,  wan  kept  at  the  sanctuarj',  the  third  year  it  was  kept  liy 
the  oWDCTB  at  their  own  house,  in  order  that  such  of  their  poor 
neighlMurti  and  friends,  as  were  aged  and  infirm,  and  could  not] 
travel  to  the  place  of  the  aanctuary,  might  not  be  wholly  cx-J 
cinded  from  thin  ifaankngiving-feast ;  or,  as  Mr.  Mede 
preiWS  it,  for  two  venrs  together  they  paid  the  Levitcs'tithe^l 
and  the  fe8ti%'al  tithe ;  but,  in  tliu  tliird  year,  Uiey  paid  tJie  Le> 
vites'  tithe,  and  the  poor  man's  tithe ;  that  is,  what  was  wont 
in  other  years  to  be  spent  in  feasting,  was  every  third  year. 
spent  uixm  the  poor.^     Dut  1  acknowledge,  that  ibis  thii 
year's  being  called  "  the  j'car  of  tithing,"  in  the  twenty-sixtll  i 
chapter  of  Deuteronomy,  ver.  12,  seema  to  roe  to  iro[ 
that  some  additional  titlic  was  paid  that  yeor. 

The  reason  of  God's  commanding  this  titlie  to  be  paid  to] 
the  priests  ami  Lcvites  was  manifestly  for  their  Kubsistence. , 
For  us  tliey  had  no  estatea  iit  laud,  bkc  the  other  tribes,  ex- 
cept only  in  their  cities,  and  a  fuw  little  fields  nbuut  theai;i 
they  must  have  starved,  without  some  such  contribution  froai^ 
the  other  tribes.  But  why  Ood  would  have  them  supported 
in  this  way,  rather  than  by  aAKigning  them  on  inheritunc«, ' 

*  A»tk).  lifa.  it.  cap.  viii   ned.  kui  p.  338,  «tlU.  lUvcrc 

t  Bluinon.  de  Jim  l*nu)M:ru,  cap.  ri.  mkl  i.  |t.  OO,  tdu.  E*rM«mux,  Oimi. 

■«r9. 

tSMMnleaWwki,  tnotLtduc-iiiin    [tin,  ITl;  >n<l  hlewiir  SeUrn 
•Q  Iflhea,  ebsp.  II.  (M.  iii. 


t*r.  V-l 


THE    TITMBi. 


305 


like  the  rest  of  the  triI>CB ;  and  wliy  ihis  proportion  of  a  tenth 
was  lo  be  paid  them,  rather  than  any  other,  are  ()ue«ttuns  not 
M>  easy  to  be  revolved. 

As  to  the  former  <^uery,  why  God  would  have  the  jirieflts 
and  Levttes  snpported  by  tithes,  rather  than  by  alloting  them 
an  inkerilaiice  in  land,  it  was,  no  doubt,  partly,  that  their  time 
might  not  be  taken  up  with  secular  buaioesa,  and  iheir  uiinda 
burtheiied  about  worldly  cares  nud  managing  their  estateti.  uiid 
that  they  might  employ  themselves  wholly  in  the  dutiea  of 
their  office ;  as  Timothy  \h  exhorted  by  St.  Paul,  "  to  give 
himfwir  wholly  to  lua  tuini^tiy  :"  and,  for  that  end,  cautioned 
against  "  entangling  himself  witli  the  atTairs  of  thin  life :" 
I  Tim.  iv.  16;  2  Tiro.  ii.  4. 

A^n,  God's  commnndit^  the  other  Ismelites  to  pay  titJie 
out  of  their  estates  to  Iiis  priests  and  Levites,  might  be  de- 
signed as  an  acknowledgment,  tlmt  Uioy  hud  received  their 
estalca  from  his  free  gift,  and  held  them  by  no  other  tenure 
but  his  bounty.  In  which  view  the  titiies  may  be  considered 
UR  a  quit-rent,  to  be  annually  paid  to  tlie  original  proprietor  uf 
the  land,  who  had  conquered  it  for  them,  and  put  them  in  poft- 
■eulon  of  it.*  Paying  it  to  the  priests  and  Lcvites,  hia  tm- 
iBcdiate  svrvantit  aud  ministers,  for  their  maintenance  and 
mpport,  was  paying  it  to  him ;  and  as  they  het<)  their  estates 
by  this  tenure,  a  neglect  or  refusal  was  a  forfeiture.  To  this 
cH'ect  is  the  obaervatiun  of  Rabbi  Uechaii  on  the  following 
words:  "And  thuu  afaait  eat  before  the  Lord  the  tithe  of  tliy 
from,  of  thy  wine,  and  thy  oil,"  8tc.;  Deul.  xiv.  23.  If,  aaith 
be,  tliou  pay  the  tithe,  tlten  it  is  thy  com,  &c.;  if  not,  it  is 
mine;  as  it  »  said  in  the  prophecy  of  Ho««a,  "Therefore 
will  t  return  and  take  away  my  com  in  the  Lime  thereof,  and 
my  wine  in  the  season  lliereof;"  chap.  ii.  t».     For  they  for- 

■  Whm  WiUiMii  iba  Conqutror  pircelled  not  the  laod*  of  Engluul,  he 
rtMrvcd  I  certain  •null  not  to  be  uuiually  pud  oul  of  eveiy  otatc  to  th« 
Crown,  at  an  acknowWRWetii,  iJai  it  »r»  rewivtd  from,  uud  held  under 
him.  Ttiii  rtnt  u  jxud  to  itii*  daj'  frotn  all  ftrchoM  ««tau>,  omler  the  outt 
vr  chier  tuL  Or  if  than  b«  an;  cttsMs  that  pay  it  doi,  it  is  becauM  tlwy 
hare  iMxn  ptnciiaaed  ooi  of  od»or»,  of  which  purchase  tiwas  mad*  a  coo* 
dttiaa  Om  ihuj  ahoold  be  clear  gf  thia  utcumlmnce,  ihoM  other  eiuts 
fljiaf  ilfor  Ihera, 

t  See  Fkindi  in  loc. 


Htm 


JEWIIU    AKTIQCITIBS. 


[book  t. 


fetied  the  whole,  who  did  ooL  pay  a  tenth,  the  rent  which  God 
had  i-eserred  to  hiDiM-U~. 

Ai  for  the  secoud  queslioii,  why  God  appointed  the  pro- 
pUtion  of  a  tenth  rather  than  any  other,  the  JewB  gcceraily 
Ksy.  it  waA  bccauae  ten  is  a  perfect  number,  almoit  all  na- 
tions ending  their  account  of  simple  norobers  with  it,  and  Uien 
beginning  again  with  compound  nambent ;  or,  ah  others  pfaraae 
it,  thib  is  the  end  of  lesser  numbers,  and  ihe  beginning  at} 
greater;  on  which  accounl  it  was  looked  upon  as  the  mfi«t^ 
perfect,  and  therefore  bad  in  great  regard.     But  this  is  too 
ftivolou&.     Perhaps  a  more  substantiiil  reason  may  be  drawn 
from  the  ancient  laws  and  customfi  of  mo«t  nations,  of  pnying^ 
a  tenth  to  their  kingv.     Aristotle  meulions  it  as  un  ancii 
law  in  Babylon;*  and  Dr. Spencerf- observes,  from  a 
in  Aristophanes,  that  it  wa*  the  custom  lu  Athens,  though  aJ 
commonwealth,  for  the  people  to  pay  a  tenth  to  the  utag'istntcy>j 
That  this  WHS  reckoned  a  part  of  the  jus  regum,  in  the  east-J 
ern  couniries,  appeara  from  hi-nce,  that  among  tht*  other  op- 
preHHitins  which  Samuel  tells  the  Israelites  they  might  expect 
from  a  king,  he  mentiona  his  demanding  their  tithes  :  "  H«< 
will  take  the  tenth  of  your  seed,  uad  of  your  vinnynrdB,  and 
give  to  his  ofliccnt,  and  to  his  servants;"  1  Sam.  viii.  11k 
Now,  aa  we  have  shown  before,  the  priesta  and  Levites  were 
properly  the  officers  and  ministers  of  state,  under  God,  asking; 
of  Israel ;  and  the  Itrkdite*  paying  through  their  hands  one* ' 
tenth  to  him,  was  agreeable  to  the  custom  of  almost  all  na- 
tions to  pay  one-tenth  to  their  king.     Tithes,  then,  are  to  b« 
considered  as  an  appendage  to  the  Theocracy ;  and  I  appre- 
hend it  niti  he  extremely  difficult  to  prove,  that  Chrisiian 
ministerB  have  a  dirine  right  lo  demand  tJiem,  from  this  cir- 
cumstance of  a  constitution  peculiar  to  the  Jewiah  nation. 
Thus  much  concemitfg  the  priests  anti  Levites. 

The  rabbies  speak  of  another  sort  of  ecclesiastical  persons, 

tenned  iQpO  ^CSK  ans&e  mangnamidh,  viri  Uationarii.X  bI«- 

[tionaiy  men;  of  whom  we  have  no  mention  in  Scripture. 

*  AriMoi.  (Eeoautuc.  lib.  ij-  iufa  fin. 

t  Dt  Lqibui  llebnMf.  lib.  iti.  cap.  i.  tact  I.  ion.  IL  p.  Tit,  TIS,  tdk. 
Chappvlow. 

I  Vid.  MaiauNi.  dc  Appaiara  Ten|il^  cap.  vi.  per  loium,  p.  ISO,  m  >«i. 
CMsti  Fucic  SniL 


'OUAF.  v.] 


NETHIXI 


207 


NevertliafaRa,  tliere  i«  some  probability  hi  tlie  account  of  the 
Jewish  doctors,  that  Ihcre  were  men  chosen  out  of  the  several 
tribes,  as  representutivett  tu  attend  at  the  sacriBcvs  otiTered  for 
all  littuel :  the  luw  ri'(|uiriug,  tliut  the  persons  A>t  whom  sacri- 
fices wore  uHere*!  should  l>e  present  at  the  offering:  Lev,  i. 
3.4;  chap-  iii-  '2 — 8.  AnioDg  the  ftacriiicefi  offered  for  ail 
Itmel,  or  for  the  whole  oonj^egatior,  were  the  continual 
daily  sacrifices,  provideit  »t  ttiu  public  charge;  and  extmor- 
dinary  «acriflce«,  when,  on  account  of  the  sin  of  any  pnrticulAr 
pcrfton  or  persons,  any  judgment  of  God  lay  upon  the  whole 
luiliuii;  as  in  the  case  of  the  Israelites  being  worsted  by  the 
Cuuaanitea  at  At,  on  account  of  Achau's  transgression;  in 
such  cases  the  law  directed,  that  "  the  congregation  &bould 
offer  u  young  bullock  for  the  sin,  and  bum  him  before  the 
tabernaclu  of  the  congregation ;"  I.ev.  i*.  13.  14.  On  the 
annual  fast,  or  day  of  expiation,  th(>re  was  likewiiic  a  solema 
sacrifice  of  atonement  otfered  for  all  Israel,  "  becanae  of  their 
transgressions,  in  all  their  sins:"  I,ev.  xri.  16.  On  such  oc- 
caaiooB,  it  being  impossible  that  all  the  people  shouhl  t>e  pre- 
sent, there  were  representatives  chosen,  say  the  doctors,  for 
the  whole  body ;  who,  being  divided  into  twenty^four  courses^ 
attended  by  rotation.  a&  the  priests  ami  Levitcn  did. 

The  Ncthinim,  who  come  next  under  consideration,  were 
M>  called  from  jru  tiathaii,  dedit,  because  Uiey  were  given  to 
the  Levitts  for  servants,  or  slaves,  to  do  the  drudgery  Wlong- 
ing  to  the  sacred  serrice.  Ewa  says,  they  were  ^ven  w 
appointed  by  Darid  and  the  princes  for  the  service  of  the 
Invites ;  chap.  riii.  20.  They  were  originally  the  Gibeonites, 
who  obtaining  a  league  of  peace  with  the  Israelites,  soon  after 
they  came  into  Canaan,  by  artifice  and  fraud,  were  condemned 
by  Jo&hua  to  the  lowest  and  most  laborious ofHcea  belonging  to 
theserviceofthetabernaclo;  drawing  water,  fetcbingaudcleav- 
ing  wood  for  the  lire  of  the  altar,  tiM. ;  Josh.  ix.  3,  to  the  end'. 

We  never  find  them  called  Nethioim  before  David's  time; 
but  Hfterwsrds,  when  the  Israelites  had  enlarged  their  con- 
quests, and  probably  added  others  of  other  nations  to  these 
▼aasals  of  the  sanctuary,  they  were  no  longer  called  Gibeoi^ 
ilea,  but  Nethinim,  a  name  tttat  would  suit  (hose  of  one  na- 
tion as  well  as  anotlicr.  From  tltiK  timu  they  du  nut  neem  to 
have  been  considered  and  treated  like  alaTes,  but  rather  as 


»e 


JKWUM    AKTIQDITIBI. 


[book  I. 


the  low«a(  ofder  of  the  VTvtnu  of  the  nuictoftry,  hitviag.  mj 
(luubt.  «ij)breee<l  the  Jcwwh  religion.     At  their  reiuni  fr 
Uiti  captivity  they  were   pinced  in  cilMst  with  the  Leviteirj 
?4eheni.  xi.  3 ;  Ezra  ii.  70;  1  Chron.  ix.  2.     Therv  were  very 
few,  indeed,  that  chose   to  return;   prubably,  because  uf  the 
knnHBB  of  their  condition  am)  Btatiun  aiuoogHt  tlte  Umeltteti. 
We  read  of  no  morv  than  two  hundred  and  twenty,  nhu'canw 
witit  Ezra,  chap.  riii.  '20 ;  and  three  hundred  ninety-two  withn 
Zcrubbabel;    cluip.  ii.  &d:    a  number  »o  iii»utbcient    fur  the 
Rcrvice-work  of  the  temple,  that  Jo«ephu»  telU  u«  they  insti-, 
luted  a  festival,  which  they  called  £vXofopM,  on  which  t) 
people  were  obbj^ed  to  carry  a  certain  quantity  of  wood,  to 
mpply  the  altar  of  humt-otferingB.*    The  Papists  have  a  sort 
officers  in  imitation  of  the  Nethinim,  whom  tJiuy  call  sub- 
deacona;  whose  t>u>jineK8  it  \a  to  carry  a  baaoii  of  water,  and 
a  towel,  to  the  priet.t&  who  miiuHter  at  the  altar,  to  waiih  tJieir 
handfl  before  they  celebrate  inam. 

Of  the  SticriJUet. 

To  this  chapter,  coDcemiim;  the  mmisterR  of  the  sanctuaiy, 
may  properly  be  subjoined  a  brief  account  of  that  part  of  iu 
■ervice,  in  which  they  were  chiefly  employed,  namely,  the 
itacrifices. 

Of  their  firbt  inBtitution  we  have  no  certain  informatioo  in 
Scripture.  Hut  tliey  were  practised,  we  find,  in  ihe  5rst  ages 
of  the  world  by  Cain  aud  Abel,  Geo.  iv.;  and  by  our  (irst  pa- 
rents, probably,  presently  after  the  fall.  For  we  read,  tliat 
"  unto  Adam  and  to  his  wife  the  Lord  made  coals  of  slcina, 
aiKi  clothed  them;"  Oen,  iii.  'it.  As  animal  food  waa  nut 
used  till  after  the  flood,  which  we  formerly  proved.f  we  ean- 

*  Jodeph.  At  Bell.  Judaic,  htt.  ti.  cap.  xrfl.  MCL  VL  p.  194,  edit,  lla- 
wrc. 

t  HIdc«  we  <oi»Mler«d  ihu  aobjtcl,  Dr.  Sjke*,  u  htl  Ulc  Enay  on  |1m 
Naiurv,  Ocsifo,  uwl  Ori^n  of  SscrifioM,  ia  wdtr  lo  eiplsin  Uw  anmal 
MKnftce  wtwHi  Abel  otfiired^  eoDnstanlly  with  Ida  own  noliiMi  ot  HcriAce* 
i»  fomal,  iwin«l}r,  iImi  tfaqr  were  s  kind  of  adng  and  dtinkiog  wtth  God 
m  tt  wm  at  htai  lablt,  ud  in  coosoqueiKe  of  tlui  bciag  in  »  Mats  of  friend- 
•Up  <nlli  bin  by  npiaiaMa  sad  POaflsifaB  tt  tint  (p.  lso)t  hadi  MidM- 
«oui«d  lu  Aam,  in  opfomkm  »  Gratiiu  sod  U  Oecc,  ibsi  tnlmata  •m 
«Md  for  (itod  U(bn  ikt  Hood.    Aad  si  ihcw  uilhuo  thmk.  tiM  capnM 


O'HAr-  v.] 


WAC\ 


MCI 


90n 


noCenRily  inmgine  wliencf^  tlmy  no  Honn  procured  ihftte  ttkins, 
probably  before  any  creature*  hati  Hird  of  themselves,  iinlrss 
froDi  beaaU  slain  for  sncrili<%. 


imni  or  unim*]  food  mode  dlcrilio  tooA  ismfficicnt  proortlmtit  wa  mm  in 
we  tiefurt:  ibc  fluod,  he  jmiuirts  btu  tbe  meaaing  of  tbe  itspccliv«  gmnK  lu 
Adam  iitul  Noah  (p.  167— I7e>. 

The  fbrroer  is  m  iheM  wonla  (Gim.  i-  29,  30} :  "  Bebold,  I  have  givini  jrou 
fvcfy  hcrtt  bcflrioi;  wed,  whicli  is  uputi  llic  fate  of  nil  iIm  nnb,  utd  every 
tree  in  iti«  wliieh  i«  ibe  frijit  ofn  Irtc  bauiiij  seed ;  lo  you  ii  fhall  be  for 
meat.  And  to  evciy  b>4st  of  tlie  fieM,  and  lo  ewry  lovrl  of  ibe  air,  and 
to  every  dimg  Uul  crerpelh  upon  llie  CBfth,  wbtrcin  (here  u  life,  have 
I  givea  tMrsy  given  herb  fur  mi^ut."  Ami  tlie  Doclur,  nmuiriLitig,  tlut  this 
grviit  tniud  nrcirvianty  tic  imdtTiluud  willi  aome  liiiiita|K>ii»,  hqeiip  creatures 
b^iiig  noi  liiniied  Int  tivini;  u{Kin  hertM,  and  iKMOtr  herlia  bring  of  u  |iot»uaou» 
qnality,  infen  fmm  hrnrr,  lK«1  it  wo*  not  intiitilMl  to  Tiitimaiv,  that  this  or 
thai  fimd  inu  protiibited,  and  not  tn  b«  eaten  by  man,  bul  to  declare  is 
gfinenl^  ttow  well  Oud  hud,  in  fait  iniinite  wisdom,  proi-ided  lur  tlie  nuroeraiu 
ipocwa  of  cnauun:*  wbicb  be  bad  created.  But  I  af>prelMn»d,  tbtt,  if  vt 
xbouM  allow  there  wete  noMO\u  vegetables  before  tlie  fiiU,  ytUua  this  grau 
woa  made,  it  is  not  a  very  itoiurol  inference,  that,  becaitae  K  was  tu  be  limited 
to  thoM  bertM  ibol  were  aalatary  in  their  nature,  it  inighl  for  that  reason  be 
ensBded  lo  ommal  food,  of  which  kind  of  fond  Aere  h  imi  the  leut  mrn> 
liDii.  It  ts  a  luxim,  that  pennisive  laws  are  in  be  resiniiiied  to  Uiom  ob- 
jects which  ore  «xpnasly  dtclored  m  them,  or  at  Idk*!  to  Uivh:  which  are  of 
the  ume  nature,  wd  ore  evidently  caaiprehendcd  in  tbe  geoavl  ground  and 
reason  of  the  law. 

t^iih  respect  lu  the  graol  tn  Ni<ah.  "  c^ciy  moving  thuig  tliat  hrtlh  shall 
be  mmt  for  you,  esen  us  ihi;  green  lierb  hare  1  niv-eo  you  all  things"  Cm. 
iZ'  3,  ha  apprebetkb  it  does  aot  imply  any  gnut  of  onimiit  food  ia  iteneral> 
bot  only  of  aona  poniculot  soru  of  ii,  such  us  ore  included  in  the  word 
WOTi  rennA,  here  tendered  "moring,"  whicb,  oceording  to  him,  signifieth 
crecpitig  thing*,  or  such  animaU  as  are  not  comprehended  under  the  words, 
beast  atid  ItrwI.  Consequrtuly,  Mliaieter  i*  die  in>-9ning  »f  iku  groat,  ji  may 
be  consistent  with  mcnV  eating  threp  aiid  oxen,  ^oiils,  osd  the  like  anliuals, 
from  the  fttft.  But  this  criticnm  is  without  bundmion,  fcr  il  is  certain  thu 
msn  rrmah  a  oit  very  geiwnU  signiScatioD,  oud  used  fbr  all  kinds  of  «m> 
nwls,  or  all  thai  can  raov«.  A,i  in  the  Collowing  poasagen :  "  All  Hash  died 
that  moTdb,  mtsnn  hurantftk,  upon  the  bee  of  the  es/ih,  both  of  tow),  and 
of  caitle»UKl  of  every  beui  and  crae|Mng  thing;"  Gen.  vii.  2) .  Aptn,  "God 
cicaied  grcai  wholes,  and  every  living  creature  that  moveih,  Unnn  iMramaA, 
which  the  waters  bring  forth  ahuodantly ,"  G»n.  i-  21 ;  ihai  is  a"  kinds  of 
Allief.  When,  ihefefeee,  God  gave  to  Adam  dominion  over  the  fiihes  of  lb* 
tea,  and  o*(!t  thu  (nwU  of  the  aii,  and  ovpr  every  livinif  ihinn  thai  mo^ctb, 
JTCDTI  ImrvfHtiJitth,  Mpoti  the  face  of  ibe  edfth,  vcr.  28 ;  the  ZTH  or  JTB  0^ 
rtmnM,  or  rrmrvhrl A, cannot  here  be  undenlood  to  denote  a  panirular  «peHei 

r 


310 


[nonit  r. 


Whether  men  w^ro  led  to  the  practjce  of  Mcrifieina  by  iht-ir 
own  reason,  or  by  the  coinmaik!  of  God,  hath  bcrn  a  mattef 
of  controversy  both  among  Jews  and  Cfanstions.     Some  of 
th«  Hebrew  doctors  are  of  the  former  opiaion,*  in  which 
they  are  followed  by  Chi^'sostom ;  who  saith.  that  Abel  sacri- 
Bocd.  the  firsiUngn  of  bis  flock  voluntarily,  and  from  the  motion 
of  hia  own  conaciencc,  without  any  instruction  or  any  positive 
law.f     And  the  author  of  the  questions  and  answers  to  the 
orthodox,  in  the  works  of  Justin  Martyr,  asAcrts,  that  all  who 
ofTcrcd  animals  in  sacrifice  before  the  law  of  Moses,  did  it 
withoQt  any  diviiio  command ;  nevertheless,  Qod  accepted  ttie 
oflering,  and  was  pleased  with  the  otferer.J    Grotius  declarea 
himself  of  the  same  opinion,^  and  producei*.  anion^^  others,! 
the  following  pasaagea  in  support  of  it :  the  6rst  oat  nf  tlia  < 
prophet  Jeremv :  *'  For  1  wpsJcc  not  unto  your  f»«lhers.  neither  ■ 
commanded  them  in  (he  day  that  I  brought  them  out  of  tlie ; 
land  of  Egypt,  concerning  burntKifferingB  or  eacnfices;"  Jer. 
vii.  22.     Agaio,  out  of  the  I*Kalms,  *'  I  will  not  reprove  thte 
for  thy  sacrifices,  or  thy  burni-«>tre rings,  to  have  been  con- 
tinually before  mc.     I  will  take  no  bullock  out  of  thy  houae, 
nur  he-goats  out  of  thy  folds.     Will  I  eat  the  fle^^h  of  hulla,j 
or  drink  the  blood  of  goats  ?     Ofier  unto  God  thunksgiving, 
and  pay  thy  vows  unto  the  Must  High;"  Psalm  1.  8 — 14. 

of  BninalB  tJiiTercni  Irom  fiibes  aotl  fowl*,  Init  «II  wrts  «f  utioials,  or  scqr  { 
otket  iliai  can  more,  is  well  as  thoM  ptiticalariy  nantil . 

Tit  Doctor  undemaiida  (he  lattar  ctaute, "  ibc  flesh  with  tb«  bloody  whick^ 
b  dw  Ufc  ihereof,  ihou  ihah  not  cal,"  to  be  only  s  imihihition  of 
■ninib  which  di»d  ofihenurU-r^,  »nd  aa  injunction  m  kill  bt-ror^  lliry  ett^ 
A  |irohibition  iin<)  injunnion,  whith,  if  men  uMd  uttust  hoi  before  ibtj 
fleod,  wf^nu  dilhcuh  (o  ht  xcuutittd  (or,  unWi  upon  suppoMtion  tfaai  a  < 
their  pTAcnoe  to  fted  on  tninials  which  died  of  titvnuclrc*,  and  tlut  theyl 
^id  not  kill  then  for  food ;  which  it  very  uatildy,  tince  it  u  certain,  ftn4  { 
Dr.  SyliM  ndmiti,  they  killed  thetn  for  uerihce. 

Upou  the  Mbole,  llwnHbr*,  npiwiifaiundinf;  all  the  Doctor  hith  advanced, ' 
I  <aiHM  M*  tMson  to  depart  Oon  llw  optnioa  I  h^on  e»pOg»ed,  that  ibem 
was  no  ponsMMBe  lo  eat  aoinul  food  (ill  »fbtr  the  flood. 

*  BlainMoides,  lUbbi  Levi  Ben  Gemm.  and  Abarbsncl;  rU.  Ouuaai. 
4m  SKrifictb.  p.  9. 

t  UeaL  au.  ad  Hop«L  Aatiocfa.  torn.  ii.  edit.  Btttedlct.  p.  139. 

1  B«ipOB».adQaM.laum.  apudOprre  JiHdn.  p.44?,  edit  Pant,  lOtS. 

t  VId.  AaaoL  ia  Ooi.  tr.  a,  et   in  Jereni.  *u.  33.  pnrctpoe,  dc  Vanut. 
Bativ-  ChriiL  lib.  r.  Md.  viii. 


CIIAI*.  v.] 


•AcniiricB*. 


211 


Ami  ID  another  place,  "  Thou  <lesirc8t  not  «>acririce,  else  woulit 
I  give  it.  Thou  delighte^t  not  in  burnt-oficrings ;"  Psalm 
li.  16.  Once  more,  "  Sacrifice  and  ollcring  thou  didst  not 
4l<?sire ;  mine  ears  ha.it  thou  opened.  Bumt-olJering;  and  sio- 
iitiexing  liuHi  lIiou  not  ruquirud ;"  Psulm  xl.  6.  Jn  ali  nfaicb 
pwnges,  and  some  othera  Uiat  might  be  mentiuned,  the 
l)lc»bed  CJod  seems  to  speiik  Trillt  conteuipt  of  Kacnticee,  not 
only  as  uiiproti table  to  bim,  but  qk  if  be  did  nul  command 
them.  As  for  tlioee  in  Lb«  Psalms,  ibey  mu»t  oertaioly  be 
understood,  either  in  a  comparative  aense,  as  importing  that 
Bacriticea  were  not  so  plumbing  to  him  as  moml  obedience ;  or 
us  expresBtng  their  insufficiency  to  make  a  proper  atonement 
for  sin;  according  to  the  apoatle,  "  It  is  not  poasible.  that 
the  blood  of  bulla  and  of  goata  should  take  away  situ,"  lleb. 
X.  4 ;  and  as  reptovin^;.  therefore,  the  vain  dependence  of  those 
who  re«ted  upon  them  for  pardon  and  divine  acceptance,  witb- 
ODt  looking  by  faith  to  their  great  antitype,  the  sacrifice  of 
Christ.  It  cannot  lie  suppo8«J  Uie  Pxalmist  meant  that  God 
had  not  instituted  Bacrifices,  because  ue  know  he  had  done  it 
long  before  tiis-  time,  by  Moses.  Dut  the  posiktigie  in  the  pro- 
phet Jeremy,  tbut  God  "spake  not  untc  tJie  fathers,  nor  com- 
manded them,  concermng  bumt-oHerings  and  i^aciilices." being 
•aid  expnwily  to  relate  to  a  lime  prior  to  the  giving  of  the  law 
at  Mount  Sinai,  namely,  to  the  day  of  their  deliverance  out 
of  the  land  of  Itgypt;  it  is  from  hence  inferred,  that  he  did 
not  institute  aacriHces  before  the  promulgation  of  the  law  by 
Moses.  This  opinion  is  zeulously  pationized  by  the  Papisti,  ■ 
in  favour  of  their  will-worship,  or  appointing  religious  ritea 
ftnd  ceremoaies  without  any  divine  institution ;  for  so,  they 
allage,  did  the  patriarchs  io  case  of  sacri6cee;  yet  God  ap- 
prove<l.  though  he  did  not  command  them.  The  »ame  notion 
ia  also  coibraced  by  some  Proteiitanls,  in  order  to  evade  the 
argument  drawn  from  tJie  typical  sacrifices  oi  atonement,  to 
prove  the  death  of  Christ  a  proper  expiatory  sacrifice.  Sacii- 
ficcSf  they  plead,  were  at  first  a  human  institution,  and  to 
prevent  their  being  offered  to  idols,  God  conde&ceuded  to  the 
introducing  them  into  his  service ;  not  that  be  approved  them 
as  good  in  thoniBi'1ve«,  or  an  proper  ritc«  of  worship,  How- 
aver,  those  who  apprehend  tli»t  Mcri6ces  were  onginatly  of 
divine  institution,  reply, — 

v2 


212 


JEWIIH    ANTI<}UIT1ES. 


[book  I. 


1st.  That  Abel  i*  »ftid  to  have  "  ofTeretl  lii»  R;iciifice  liy 
faith/'lleb.  xi.  4;  which  oiu&t  imply,  as  itx  ^ouiid  and  foun- 
dation, Home  divine  pramiae  connected  with  that  rite,  and  coiw 
Beqtiently  a  divine  direction  for  the  pcrformamx'  of  it. 

Dr.  Spencer  mnintainH,  that  eacntjce^  were  ofijjrinally  con- 
sidered under  Uie  notion  of  gifts,  the  etj'ect  of  wliicb  lu  ap- 
peasing thfr  anger  and  conciliating  the  fuvonr  of  men  beini; 
'«betrved,  it  wu  aopposcd  thuv  would  have  the  Ukt  etioct 
with  Ood,  and  thereupon  wa»  invented  the  rile  of  sacriticing.* 
but  to  this  it  may  be  replied,  that  if  both  Cuin  and  Abel 
sacriHced  upon  thin  principle,  which  niiiHt  be  acknowled^d 
to  be  a  wrong  one.  it  will  be  hard  to  uccouut  for  God's  ac- 
cepting the  one,  and  rejecting  the  other.     Uesides,  as  Dr. 
Keniiicolt  Tery  justly  observes,  the  opinion,  that  BacnHces 
would  prevnil  wilh  (Wxl,  must  proceed  from  an  ub»ervdtion, 
that  gifts  had  prevailed  with  men;  an  ohiiervBtion,  which 
'Cain  and  Al>el  had  little  upporttmily  of  making.f     Not  Co 
iuaist  on  what  he  further  urges,  tlml  gifts  could  not  have 
•been  in  use  till  property  wa«  entabtiahed  ;  which  it  probably^ 
■  was  not  in  the  day8  of  Cain  and  Abel. 

'2dly.  The  pa-schal  lamb  wus  exprcMtlv  inHtituted  by  Ood 
l'bim»elf,  not  only  before  the  giving  the  law  at  Siiui.  but  before 
^,the  migration  of  the  laraeliteit  from  Egypt;  and  that  thin  wa« 
real  secriHce  is  certain,  it  being  called  "the  sacfiQce  of  the 
[Xon  pasaover,"  l^Kod.  xii.  27  ;  and  it  being  elsewhere  said, 
>'**Thuu  fihult  sacrilice  the  pae&ovcr  unto  the  Lord  thy  God," 
>eut.  XVI.  2;  see  aJ»o  ver.  6,  6,  Again,  Christ,  under  the 
[notion  of  our  "  I*B8»ovCT,"  is  dtfclared  "to  be  sacrificed  for 
-lift;"  I  Cor.  V.  7.  When  therefore  it  in  Mtid  in  Jeremiah,  tliat  . 
"  God  did  not  apcalt  unto  the  fathers  concerning  luicriticea  in 
)c>  day  that  he  brought  them  out  of  Egypt."  it  cannot  niean 
^that  he  had  yet  instituted  no  itacrifices  at  all.  Again,  farther, 
3dlr.  If  w'e  consider  how  highly  God  hath  rvsented,  and 
i'bow  severely  he  hath  punished  will-worship  in  other  caaes; 
iriictdarly  with  respect  to  Nadab  and  Abihn'a  burning  in- 

*  Spmcrr  dt  Le^bo*  llcbfnor.  lib.  iii.  dinert.  ii.  cup.  iii-  lect.  i.  li.  um. 
Il   p.  743,  7C3.     Ib  Ok  a«n  clupier  h«  ailcmpt*  lo  prow  ai  la/^,  U»t 
iCTJftca  wfre  of  human  origin,  and  ooi  pf  dtrine  hidftuiiofi. 
f  Two  DiMcn.  on  ilic  Tree  of  Lift,  and  Oblaiiviti  vtCua  ami  Abel,  ^  MS. 
1  MA,  Append,  p.  U2—i^. 


CHAP,*,] 


•  ikCltrPICBB. 


21'3 


CL-nse  with  strange  fire,  nlitch  the  Lord  commanded  them  uot, 
vu  wluch  tliey  were  struck,  dead  oa  the  spot.  Lev.  x.  1,  2; 
one  cannot  surely  suppose,  be  would  have  ik>  highly  approved 
of  the  patriarchs'  cacrificing,  as  he  did,  if  be  bod  not  com- 
manded it. 

When  God,  thrrcfore,  saith,  in  the  words  so  ollcn  cited. 
"  I  spoke  not  uuto  the  fathers,  nor  cominanded  them,  in  the 
day  that  1  brought  thcui  out  of  the  land  of  K^ypl.  cuticeruing 
blUTit-afierings  uid  sacrifices."  it  must  be  taken  in  connexion 
with  tlie  words  immediately  following,  "  But  this  thmg  com- 
mnndfd  I  them,  wiymg,  Obey  my  roice.  and  1  will  be  your 
Ciod,  and  ye  shall  be  my  people ;  and  walk  ye  in  all  the  ways 
that  1  have  commanded"  (rather,  shall  conuuuud  you)."  that  it 
may  be  well  unto  you  ;"  and  then,  with  Habbi  Solomon  Jarchi. 
kKnd  Maimonides,  we  may  understand, — 

Ist.  That  after  God  had  brought  Uroel  out  of  Egypt,  be 
did  not  first  speak  to  thorn,  and  command  them,  concerning 
sacrificial    rites,   hut   conreniing  moral   obedience.      Pw  ibc 
bt'giunmg  of  till*  law  tboy  date  from  the  I^'raclites  coming  to 
lAlarab.  three  days  after  they  bud  left  the  Red  Sea,  where 
f*'  Uod  made  a  statute  ajid  au  ordinance,  and  where  be  proved 
''tltera,  axid  said.  If  thou  wilt  diligently  hearken  to  tlie  voice  of 
the  Lord  thy  God,  and  wilt  do  that  which  is  right  in  his  sight, 
and  wilt  give  ear  to  his  commandments,  and  keep  all  his 
statutes,  1  will  put  none  of  these  diseaAes  u^Hin  Uiee,  which  1 
liave  brought  upon  the  Egyptians  ;"   Exod.  xv.  26,  26.     And 
tliis  bemg  befuce  the  new  institution  of  aacriliceB  at  mount 
■  Sinai,  tfaey  were  in  f<tct  not  first  commanded  concerning  these, 
I  but  concerning  moral  obedience.*     So  that  thc^e  Jewish  doc- 
Liors  understand  the  form  of  expression  in  Jeremy,  as  we  must 
^Uiat  of  St.  Paul,  "  Adam  waa  not  deceived,  but  the  woman 
being  deceived  was  in  the  tmn^greiwiun."  1  Tim.  ii.  14;  that 
^is,  Adam  was  not  first  deceived,  and  won  not  tirat  m  the  trans- 
gression, bat  Eve. 

2dly.  These  words  may  be  very  well  understood  in  a  ooro- 
paraiiTu  sense  :  "  Gud  did  not  command  the  fathers  coocern- 
ing  aacrifices,  but  this  he  commanded  tbem.to  obey  his  voice  ;** 
that  is,  he  did  not  command  them  coocenitiig  sacrifices,  u 


*  Matnsfi.  Mors  Nwodi.  [>m.  iii  cap.  \%\\ 
1629. 


P-  136.  Bu«inrf.  Basil. 


JBWISR    AttTigOITIBS. 


OOOK   I. 


:  much  as  roncenimg^  moral  obedience ;  "  to  obey  bein^  better 

[thun  bacriflce,  and  to  hearken  than  the  fat  of  rams  ;"  1  Sam. 

XT.  22.     Accordingly.  God  is  nid  to  desire  mercy,  and  not 

'mcnfice.  Hob.  vi.  6;  or  marcy  rather  than  sacnfice.     In  this 

manner  negatives  are  frequently  used  for  comparalivei :  "  It 

I  vaa  not  you  that  sent  me  hither,  but  God/'  Gen.  xlv,  8;  not 

so  much  you,  u  God.     "  Your  murmurings  are  not  against 

U8,    but    against   the    Lord,"   Exod.xvi.8;  not  so  properlv 

■gunit  us,  as  the  Lord.      "  Labour  not  for  the  meat  that 

periftheth,  but  for  the  meat  which  endureth  to  everlasting  life," 

I  John  vi.  27;  thai  ia,  not  n-ith  so  much  assiduity  nml  anxiety 

[for  the  former,  as  for  the  latter. 

Upon  the  whole,  then,  it  is  most  probable,  aacriftces  were 
'first  instituted  by  Oud  bimMlf,  and  enjoined  our  fint  parents 
presently  after  the  fall;    from  whom,  and   afterward  from 
Noah,  all  nalioiis  received  them  by  traditioD,* 

However,  in  process  of  time  these,  as  well  as  all  tha  other 
branches  of  icIigiouB  fiiith  and  woinhip,  wen-  miserably  cor- 
rupted ;  instead  of  brute  animali  which  God  hod  appointed, 
haman  sacrifices  grew  into  ase,  and  it  became  no  uncommon 
Ihio);,  in  several  couDtries,for  parents  to  tmcritiee  their  children. 
Andbesidcfi  thischanire.aBto  thesul^ectaof  thesac-nt)cef>.  the 
objects  of  them  wore  likewise  altered ;  the  Gentiles  "  Bacrificing 
to  demons,  Hod  not  to  God;"  ICor.  x.  20.  When.  Iberefore, 
God  choM  Israel  to  be  his  peculiar  peopld  and  church,  among 
whom  he  would  revive  the  true  religion,  he  gav«  them,  anew, 
his  law  concerning  saerillcra,  with  the  addition  of  such  parti- 
cular rites  as  would  make  them  more  signiticaut  types  of  ^(ood 
thin<^  to  come  under  the  gospel  dispensation.  For  inslarire, 
whereas  formerly  the  hewl  of  every  family  wan,  probably,  the 
nunffiecr  for  his  own  household,  God  now  appointed  a  pecu- 
liar order  o*  priests,  with  their  iitwistantK  the  Leviles,  whose 
whole  business  it  should  bo  to  attend  the  Mcriflces ;  by  whom, 
therefore,  they  would  be  more  rei^larly  performed,  and  bettvf 
preserved  from  being  corrupted,  tlian  in  times  past..  It  is 
*  AfaittM  Uie  lianua,  and  for  ihe  flninv  in«uiutK)n  uf  McriftcM,  wc  iM 
lng«UDM  mai  iMnMtl  Dr.  JUnaiooU'k  twro  DmontUiaiu  oo  llw  1W  gf  ImIk, 
and  ibe  Uhlalion*  af  Lwu  and  Abal.  p.  301,  rt  acq.;  Wiuti  MuktH.  iata,i. 
lib.  it.  du»»rt.  a  mcI.  i.^sv.  Ur  (hilram  halh  iliaruHcd  iji*  arguniriiii  on 
hotll»iil«Mrt)lDui(lMetninu)gon«iUi«i,l>fSKhftc<u,lih>t.np.i.t*ct.Mi-iT. 
P  a— II.  1. 


BMAF. 


SACSIPICIiS. 


215 


CQUCwming  Uipsc  new  instituted  Jewish  sacrifices  we  are  now 
more  especially  to  discourse. 

The  geoenl  name  sometimes  includes  all  tlie  olTerings  made 
to  God.  or  any  way  devotvd  to  his  s^rKO  and  honour.  Thus, 
not  only  ofljetings  of  fruitii,  as  well  u  Qninuds,  are  called  sacri- 
fices; but  likewise  the  moral  duties  of  repentance,  thanks- 
giving, and  praise :  "  The  sacrifices  of  God  an;  u  hroknn  and 
a  contrito  spirit;"  Psalm  li.  17.  Again,  "i  will  ofi'cr  unio 
thee  the  sacrifice  of  thanksgiving;"  Fsalra  cxvi.  17.  And, 
"  Lei  us  otfor  the  sacrifice  of  praise  to  Ood;"  Ueb,  xiii.  lb. 

But,  in  a  stricter  sense,  sacrifices  and  ofierin^rg  nere  two 
things ;  erery  sacrifice,  indeed,  was  an  ofifering,  but  every 
oireriog  not  a  sacrifice.  All  sorts  of  tithes,  and  first-fruits, 
and  whatever  of  their  worldly  substance  was  consecrated  to 
Ood,  for  the  support  of  his  worship,  and  the  maintenance  of 
his  ministcrtj,  were  ofierin^.  or  oblations.  These  were  either 
of  living  creatures,  or  otlier  things;  as  com,  flour,  wine,  oil, 
&e.  But  sacrifices,  in  the  more  peculiar  sense  of  the  term, 
were  of  living  etcaturos  ;  of  which  only  five  sorts  were  pre- 
«crit)ed,  or  allowed  by  the  kw;  three  of  beasts,  namely, 
bullocks,  slicep,  or  ^oat6 ;  and  two  of  birds,  tliat  is,  doves  and 
turtles.  Beasts  only  were  allowed  in  public  sacrifices,  and 
birds  in  private  ooes;  and  that  chiefly  when  persons  wer«  too 
poor  to  proride  s  more  costly  sacriBce. 

Hie  general  design  and  use  of  such  oHeringa  and  sacrifices 
was  partly, — 

laL.  As  an  acknowledgment  of  their  receiving  all  their 
good  tJujigs  from  tiic  hand  of  God,  and  of  his  right  in  the 
whole  of  that  of  which  they  ofiered  him  a  part:  though  to 
muko  tilts  act  llie  more  significant  and  expressive,  it  was  a 
part  of  almost  every  thing  they  bad. 

'2dly.  To  bo  a  means  of  repentance  and  humiliatiou  for  aiu, 
of  the  desert  of  which  they  were  remmded  by  tlie  sutfering  and 
deaili  of  Uie  victim,  substiiuled  in  their  room,  and  sun'cring  in 
their  stead. 

3dly.  To  typify,  and  so  to  assist  their  faith  in  that  promised 

■acrifice  of  atonement,  which  the  Sou  of  God  was  to  ofltr  in 

due  time.     There  was  also  a   polilical  ur«  uf  many  of  thrsc 

sacrifices,  which  we  have  formutly  tiikcti  notice  of.  I>r.  Sykcs* 

"  EaM/on  Uis  Nsiurv,  Dctipi,  uhJ  Origin  vrSMhficic»,p.59. 


JEHiftU    ANISIJOITIBS. 


noes  t. 


naJccfi  all  Bacnfice»  to  be  fedcnU  rites,  which  implied  men's 
entering  into  friendship  with  God ;  or  if  they  had  riotaterl 
their  friendship  with  him,  then  they  denoted  reconctliatjon, 
and  a  renewal  of  that  friendship,  lie  supposes  the  fire  on  the 
altar  represented  God.  who  wuti  anciently  wont  to  manifest 
iliiniaelfin  a  shechinah,  or  flame;  an  be  did  to  MtMeH  in  the 
,  hush,  and  in  the  holy  of  holies  in  the  Jewish  tabernacle.* 
Andttcconliiigly,  thoaeftucrificeH,  pnrtnfwhich  wasconuimed 
on  the  nltnr,  and  part  cat  by  the  oHerera.  si^iticd  ibeir  beinf^ 
ia  frieiidsliip  witli  OihI,  and  their  tiexire  of  eonlinnin^ao;  eat-^ 
ing  and  dnuking  together  being  an  ancient  rite,  und  token  of' 
CriendHhip  among  men.  And  the  whole  burnt-offering,  io 
which  all  was  given  to  Qod.  beinc  consumed  on  his  altar,  aig- 
nificd  their  desire  of  reconcili.'ktion  and  renewed  friendship 
with  him ;  and  their  acknowledgment  of  tiieir  unworthineas 
of  it,  as  they  ent  of  do  part  of  the  sacrifice.f  i 

But  as  for  the  notion  of  the  victim's  being  bubEtitnled,  to 
•ttfiar  death  and  be  consumed  in  the  room  and  &tead  of  the 
IranagnHor,  for  whum  it  was  oH'ered,  the  Doctor  allows  it  to 
have  been  ancient,  and  commonly  received  among  CJentilee 
and  Jews,  aa  well  as  CbristianH-t  1 1nis  Ovid,  in  the  Mxth 
buok  of  his  Faati,  suppoces  the  sacriliced  Hiiimal  lo  be  a 
vicarious  substihite,  the  seveml  parts  of  which  were  given  a« 
equivalents  for  H-hat  was  due  bv  the  ofilBren : 

Cor  pro  cord«,  prct-ar;  pro  Mm  wibIib  Mna« ; 
Uaac  tntnaiB  vobis  pro  laHiore  damns. 

Aharhnnrl  cs)io(i»e(«  the  name  Rentiment  in  his  Introdtit-tion 
to  hiftC'omment  on  Leviticus:^  "The  person."  saith  he.  "  that 
put  Ilia  hand  upon  the  head  of  the  beast,  by  this  rile  confwted 
thedewrtof  hn  Binis.  and  declared  the  blood  of  that  animn!  to 
be  shed  in  lien  of  his  own  ;  and  that  it  was  just  and  rij^t  that 
the  offender's  life  shonid  be  taken  away,  as  was  that  of  tha 
beast  brought  to  the  flltar."  And  Dr.  Ootrim(l  nbandanlty' 
shows,  thai  it  was  the  common  opinion  of  the  rahbies,  **  thaC 
the  hlctod  of  the  sinner  tn  equity  ought  to  have  been  poured 

*  Esuj'  OD  lfa«  I^tUniVt  DwigD)  uhJ  Oiism  of  SscnAcc*,  p.  337- 
t  Ibid.  p. -J3'i.  333.  nr  1  IUd.p-121. 

(  Absrbwtfl.  Exord.  CoiiinMmt.  m  Lini.  ad  ailcL-iii  Msiraon.  dt  ^i**^^ 
tdii  par  D«  VM.  p.  301. 
P  Outraa.  d«  Saorifieiis,  liK  i.  cap.  taii.  Hd.  v. — !!■■  p>  400 — nt.- 


CBSP.'T.l 


lACntFtCBS. 


2M 


out.  and  hut  body  burnt,  ots  u-ns  the  Mood  of  the  Tictim  poured 
Oat  and  its  body  burnt,  and  tbat  God  in  his  mercy  and  good- 
□eu  ioak  the  victim  instead  of.  and  as  an  expiation  for,  the 
olTeuder."  Thu»  they  understiind  a  tr,int>latian  of  sin  upun 
the  h«ad  of  the  victim,  and  Ukewi»e  of  the  puiut»luuent  due  to 
the  oflTender.  Dr.  Sykcs  utterly  rejects  this  notion  of  »acnticeH 
being  ricaritiu))  and  expiatory,  and  endeavours  to  confute  it 
with  the  following  argiinieiilH  :- — 

1st.  It  is  not  anywhere  expressly  said, or  so  much  luhinted, 
ill  the  Old  Teslumeut,  thai  the  vietim'H  life  wns  ^ven  in  heu 
of,  or  UB  a  vtcanouH  substitute  for,  iliv  hfu  of  him  that  oti'ered 
it."*     To  this  we  answer,' 

There  was  no  need  of  its  being  eTprefwiy  eaid,  it  beuig  well 
known  and  uiiiverwalty  understood  to  be  the  true  intent  uud 
meaning  of  killing  the  victim.  Of  this  fact  numerous  testi- 
monies might  be  added  to  those  already  cited,  from  the  most 
ancient  writers  of  several  nations.  It  is  strange  he  ahould 
say  it  is  not  so  much  q8  hinted  in  the  Old  Testament,  where 
Uiere  are  so  many  cases,  in  which  a  pereon  having  done  some- 
tliii^,  that,  according  to  the  law,  furfeitmi  his  Uli;,  upon  a 
victim's  b»og  alain  and  ttacrificed  lor  him.  whereby  an  atone- 
ment was  made  for  his  tran^ression.  the  forfeiture  was  ru- 
vetsod,  and  thereupon  hi^  life  was  spared.  However,  this 
notion  is  expressly  advanced  in  tha  New  T«atamcnt.  in  rela- 
tion to  the  deatJi  of  Christ,  which  is  said  to  be  "  an  offering 
and  sacriflcc  to  God."  Eph.  v.  2;  and  he  is  said  to  have"  pat 
awayain  by  the  sacrifice  of  himself,"  Heb.  ix.2t>;  and  to  hare 
suffered  for  hids,  the  just  for  tJie  niijust,"  1  Pet.  iii.  18;  and 
to  have  died  for  us  in  tlie  same  sense  that  one  man  may  die 
for  another,  that  is,  to  save  the  ottier  from  dying  by  suffering 
death  m  his  stead;  Horn.  v.  4> — H.  And  lhi%  ii?  founded  on 
tlie  Mupposition.  that  the  victim's  life  was  given  io  Hcu  of,  or 
IIS  a  vicarious  substitute  for,  the  person  for  whom  it  waa  ofr 
furcd .  I 

t'idly.  The  Doctor  pleads,  that  in  some  cisee,  ahinetaent 
was  made  forsin  without  any  animal  sacTiftcc,  and  without  any 
life  being  given  ;  therefore,  piaonlar  aacrilieo  did  not  imply 
giving  life  fur  lifv.i*  Thiia,  when  a  pour  man.  who  could  not 
be  at  the  expense  of  an  ouimal  aacrifice.  had  forfeited  his  life 
*  Eauy  on  SwriSces.  p.  I3J.  t  I'  ia»— n«. 


218 


JEWISH    AI 


[book 


by  florae  tnm^p'Gssion  of  tbo  law,  lio  wuid  indulged  with  otfcr- 
ing  a  bandful  of  line  flour  only,  niul  witii  Unit  lIio  "  pnc»t 
waB  to  luaku  utonenacnt  for  the  oflcndor,  u  touching  biH  sin 
that  he  had  sitinud  ;"  Lmv.  v.  13. 

1  reply.  This  by  no  lueaiw  prove*,  that  wbon  an  animal 
niacular  siicrificc  wa&  offered,  it  did  not  imply  giving  Ufe  for 
life.  It  only  shows  God  might,  if  he  pleased,  accept  of  a 
lower  atonement  for  the  forfeited  life  of  the  offender.  And 
it  i«  a  reuiarkuble  inHLauce  of  his  cxtmpaa&ionate  indulgence  to 
the  poor,  that  he  would  accept  of  >ome  flour  only,  to  he 
bunil  and  destroyed  on  hit)  altar,  an  a  Vicarious  vubulitute  for 
tho«e  lives  or  pvrsoiit)  who  deserved  to  be  destroyed . 

3dly.  The  Doctor  argues,  that  if  the  design  of  auiuial  aacri- 
6cea  had  been  to  give  life  for  life,  niaclation  alone  would  have 
been  sutficicnt ;  and  there  would  have  been  no  occri&ion  for 
the  subsequent  riU;  of  burning  tbu  blood  upon  the  altar,  that 
was  to  attend  it.*     To  this  we  reply. 

If  the  only  end  and  dusi;^  ki(  piucular  sacriBces  had  botm 
to  give  hfa  lor  life,  Lburc  lui^ht  hsvu  bwn  »omt:  weight  ni  this 
argument.  But  am  the  IraiugrcMor  of  God's  law  had  not  only 
forfeited  his  uatund  life,  but  had  incurred  future  puntHhuirot, 
it  made  the  «acnfice  more  properly  and  significantly  vtcartou^^ 
that,  alW  it  wu»  lulled,  the  fleeb  tthoald  be  burnt  with  fii 
and  utterly  consiuned  on  the  altar.  And  as  for  the  nxo  lain- 
duth,  or  meat-offering,  that  waa  to  attend  it  and  be  consuotcd 
along  with  it.  it  might  naturally  s^^ify  the  forfeitun:  of  theiri 
subbtancu  as  well  as  tlieir  hvcs,  into  tlie  handa  of  diTtnsj 
justice. 

4lhly.  The  Doctor  observes,  that  no  where,  in  the 
that  particularly  motiUoit  the  institution  ofMtciiHcex.orlargBljl 
Ifcai  about  them,  or  lu  the  vcr»ionit  of  ihom,  are  they  •*«! 
called  Xirr^.  awiAwrpa,  Of  avn\ppx*i,  CijuivalcDls,  cocnpens**^ 
tiona,  exchangcfi,  substitutos,  or  by  any  other  word  whicbii 
implies  giving  life  for  life-t    I  answer. 

Wo  are  not  much  concerned  what  word  the  ^eptuagutt.  or 
any  other  version,  bath  uaed  for  sncriticea.  But  since  thi 
DoeUtr  seems  to  allow,  that  if  they  were  called  Xurpu.  ot\ 
avriXifTfta,  that  would  imply  tlieirrirarious  ^nbstitiibon :  t  think 
it  a  sub»taiiliul  argument^  tlml  they  leully  were  so,  that  Um 
*  P.  IM— IM.  '  f  P.  IM.  lai. 


enxv\i  v;1 


sjiritiPicEs. 


219 


dcRth  of  Chrinl,  which  U  cxpresflly  aiutl  t«  be  a  sacrifice  for 
the  sins  of  nion,  is  said  to  bo  a  \vTf>ov.  Matt.  xx.  28,  Mark  x. 
46;  and  mTtXvrpov,  1  Tim.  ii.  fi.  That  no  word  in  used  in  the 
books  thit  mention  ihe  "  institution  of  Bacrifices,  or  so  largely 
treat  about  tbem,  winch  imptivs  giving  lift!  for  life,"  is  poai- 
Urdy  AMCfted ;  and  if  wc  should  iui»ert,  that  the  Hebrew 
Vonl  Htt'l  Haso.  porlavit,  tuttuiait,  which  u  so  often  used 
oonceming  piaruUr  itHchtict^H,  doen  naturally  and  strictly  imply 
this.  I  am  persuaded  wc  should  hare  reaooti  and  truth  on  our 
side.  As  tins  word  i«  usi-d  for  men's  bearing  Uieir  own  sin, 
that  is.  ifuticnii!;  Lht>  punishment  of  it  in  tlieir  own  poreons, 
L«v.  xxiv.  16;  ^utnb.  xiv.  34,  et  aiibi;  and  for  ooe  mau's 
bearing  the  stnfi  of  another,  that  in,  Butferins;  the  punishmeot 
which  tlie  other's  ains  had  deserved.  Ktek.  xviii.  20;  ao  it  in 
aiKO  used  fur  the  sin-oirering,  which  ia  said  to  "  bear  the  ini- 
ifiiity  of  tlie  coiii^e^tioo,  and  to  make  atonement  for  them 
beFore  the  Lord,"  Lev.  x.  17:  where,  to  bear  the  iniquity  of 
the  cot^pegBttOD,  mid  to  make  alouement  for  lUeir  siiiK,  are 
plainly  tlw  Kune  tiling ;  and  to  bear  the  iniquity  of  the  cou- 
gregntion,  acoM^ing  to  the  common  use  of  the  word  ttSfi  uaxa, 
m  111  sutl'tir  the  legal  result  iif  ibeir  iniquity,  or,  which  cornea  to 
the  a:ime,  a  vicuriiktiH  death  and  punishment  for  them.  And 
thus  CbnHt  is  naid  to  hare  "  borne  our  griefs  and  carried  our 
sorrowfl,"  isa.  lui.  4,  and  to  "  bear  tha  aioii  of  many,"  vcr.  12. 
Uqc«  more. 

SUily.  Th«  Doctor  obaerres,  that  atonement  is  required  to 
be  mode  by  animal  aacrifice^,  in  some  cases,  where  there  was 
no  crime  committed,  and  tlterefore  no  life  forfeited.*  A 
woman  after  child'bearing  is  commanded  to  bring  a  lamb,  or. 
if  not  able  to  do  tliat,  two  turtlc-duvea  or  two  youog  pigeoos. 
"  tlie  one  for  a  burn t-o tiering,  tiie  otjier  for  a  ain-ofiering;  and 
tile  prie»t  bUouId  make  an  atonement  for  her;"  Lev.  xii.  S. 
Again,  certain  aniwal  sacrifices  are  apjMinted  for  the  cleansing 
of  a  leper,  Lev.iiv,  10 — 21,  by  which  the  prieai  wa»  to  make 
"  an  atonement  for  him;'*  ver,  21.  From  tiiese  two  ca«e»  tlio 
Doctor  argues,  that,  aa  in  neither  of  tliem  any  crime  i-i  »up- 
poKcd  tu  be  eooimitted,  nor  life  forfeited,  therefore  no  vioa- 
rions  drath  nnd  punishnieiit  coutd  be  fiup{K>sed  to  be  inflicted 
oil  the  victim;  aud  eunkcqueully,  the  common  uoUoD  of  a 
•  P.  I3&— Ul. 


JP.WI8H    *KTI91}ITiefl. 


[book  1. 


Bubstitution  in  piacular  Rarrificctt,  n  hich  has  %o  much  prevailed 
in  iJic  world,  docs  not  at  aU  cntur  into  the  Scripture  notion 
of  making  atonemeut. 

Btit  bere  i  would  aek,  if  tliose  persotift  for  wboiu  -atonfoiunt 
wa8  made  were  not  guilty  of  sin,  why  ntii  any  Atonciuent 
mode  for  them;  since  the  Doctor  himself  telU  us,  that  "  to 
make  nionemcni.  for  Bins,  is  lo  do  luimuthing.  by  meunH  of 
which  a  imin  obtains  the  pardon  of  them."*  We  iillow  ihe 
woman  had  not  properly  contrtdcd  guilt  by  her  child-bearing, 
Dor  Uie  leper  by  his  disease ;  but,  as  the  puius  of  child-bearing, 
and  as  all  diMases  to  which  the  human  body  is  incident  (of 
which  leprosy,  according  to  the  account  travellers  give  of  it, 
in  the  eastern  cnnnthes,  seems  to  be  the  most  grifvous),  ar« 
the  fruits  and  consequences  of  the  apoAtacy,  and  of  «in.  which 
hath  brought  these  calamities  on  human  nature,  it  was  highly 
proper,  that,  on  occasion  of  a  delivetnncc  from  these  remark- 
able eflects  of  sin.  there  should  be  an  humble  ackuowledgmtrnt 
made  of  the  desert  of  it  in  general,  and  a  piacular  sacrifico 
offered  for  original  and  for  all  actual  tran^gressiouit;  which  I 
take  to  be  the  intent  of  such  incriflce4  on  these  occasion*. 

I'pon  ihe  whole,  then.  I  see  no  reason,  from  any  of 
Dr.  Sykps*a  argnmenti,  to  depart  from  the  ancient  doctrine, 
which  hath  so  universally  approved  itself  to  the  reason  of 
Gentiles  as  well  as  Jews;  namely,  that  in  sacriBces  of  expta- 
tioQ  and  atonement  for  sin,  there  was  a  snbstjtutioo  of  the 
rictim  to  suffer  in  the  room  and  stead  of  the  transgretaor. 

Sacrifices  are  distinguished  by  the  Jewish  writers  into  the 
moat  holy,  and  into  tho«e  of  an  inferior  kind,  or  less  holy.i* 
Of  the  former  sort  were  the  burnt-oAeringa,  sin-offerings^ 
trespaitn-oftcnngw,  and  peace-offeriot^,  uf  the  whole  congrega- 
taon;  of  the  latter,  they  reckon  tite  peace-offcnng  of  parti- 
cular persons,  paschal  Inmbs,  Hrsllings,  and  tenths.  Some  of 
them  distinguish  them  also  into  sacrifices  of  duty,  to  which 
they  were  bound  by  the  law,  aiid  voluntary  aacrifices,  which 
they  offered  of  their  own  free  will.{ 

•  P.  .TOO. 

t  Uuhn.  til-  lUbochim,  cnp.  v  mci.  i.  «t  ni.  p.  3)  rt  li,  lom  v.  oditi 
Surnthufc. ;  Maimon.  dc  itaiiorw  SKvifictonin  bciendonun,  csp>  i.  NCI.  ira. 
p  390,  Cremi  I'vctC'  S«i(i. 

I  Vir).  RtIjiimI.  Anli(|.  Vvlrrum  Mehnoar.  p«it.  lii.  cap.  i.  Md.  iA.  p.  391, 
393,  3d.  cdll   Tnij«Cl.  Hu.  UIT. 


CBAr.  T.] 


VACttlPfCBT. 


221 


Wlmterer  was  oflereil  in  sacrifice  was  to  b«  good  and  per- 
fect in  iU  kiad  ;  no  beast  that  had  any  distemper,  bleoush,  or 
defect,  was  aliowed. 

In  treating  of  tfaiii  subject,  we  shall  distinguish  sacrifices  in 
respect, 

1st.  To  their  slgnitication  and  use:' 

!i!dly-  To  the  persons  that  offered  them :  and. 

3dly.  To  the  subject-matter  of  them. 

Ist.  In  reapeot  to  their  signitication  and  use,  they  are  dis- 
tinguitihed  into  four  kinds — bumt-ufreriiigs.sin-ofleringB.tres- 
pass-oflennt^,  and  peace-otle rings.* 

1  Ht.  Tlie  first  and  most  ancient  sort  of  sacrifices  were  burnt- 
offerings,  which  the  Hebrews  call  rrfjyp giioloth,  from  rhjr  gna- 
iah.aicettdit ;  the  Orerkti,  i,\txavtrra,  (rota  oXoc.  totuA,  and  imuu, 
ura :  because  they  were  wholly  contiumod  with  fire,  except 
the  skin,  and  ho  made  In  ascend  in  flames  and  smoke  from  the 
altar,  i^iacrifices  of  this  sort  are  otteu  meutioued  by  the  Ilea- 
thensf  as  well  as  Jews;  |>art(cular]y  by  Xenophon,  wJio 
speaks  of  sacrificing  holocauals  of  oxen  to  Jupiter,  and  of 
horses  to  the  sun.j:  They  appear  to  have  been  in  use  long 
before  the  instirntion  of  the  other  Jewish  sacrifices  by  the  Inw 
of  MoBcs.  Abel's  was  most  probably  of  that  sort.  However, 
we  expRSsly  read  uf  bumt-oflerin^  in  Job's  titne,  chap.  i.  5 ; 
ilii.  8;  and  in  Abrulmnrs.  Oen.  xxii.  13;  and  as  early  as 
Noah.  who.  upon  his  coming  out  of  the  ark.  "  built  an  altar 
unto  the  Lord ,  and  took  of  every  clean  beast  and  of  every 
clean  fowl,  and  ofiered  bamt-oiferings  upon  the  altar;"  Gen. 
Tiii.  'JO. 

Hence  it  was,  that  though  the  Jewft  would  not  allow  Uie 
Oeotiles  to  olfer  un  their  nitnr  any  other  sucrificeH  peculiarly 
enjoined  by  the  Inw  of  iMosee,  yet  they  admitted  them  by  the 
bands  of  the  Jewish  priests  to  ofi'er  holocausts,  thi«  Wing  a 

*  TTiJN  (liviflon  ii  sw)  by  Maimonidu  and  Ahartiwiel  to  oonprelivtid 
even  ktsil  uf  nenflen  dui  the  Uw  pmeribei,  wbetber  public  or  private. 
Vul.  MuimofL  de  Rnlion*  Socrificiorum  facivndonira,  cap.  L  mcl  ii.  p.  383. 
Ctvnti  Vatctc.  S«TtJ:  tri  R.  Atwrbuirl.  Etofd.  L'ominenl.  iu  t«ti(.  cap.  li. 
p.  243,  ail  calccm  Maiinun.  de  SacriAcii^,  per  Du  Viel ;  >ee  likewise  A(&i- 
mon.  Pnrfut.  ad  Quttitun  Pnrtrin  Muduiv,  M.  t. 

t  OutrafD.  de  Smxnficta,  lib.  i.  c»p.  x.  seel-  ii-  p    1 13. 

dOl«««rr» •«*■  rw«v  Ivirswr,  Cjrropwd.  Jib-  *iti.  y>.  id,  «di(   [|ulchtm.lT3B. 


jxwitn  ANTigriTics. 


[book  I. 


»ort  of  MeriAce*  prior  to  the  law,  aniJ  conunon  tn  all  nations  ■ 
During  their  •ubjection  lo  the  Roman*,  it  »-ai>  no  iincommoD 
thing  for  those  Oontiles  to  offer  iiacnfice«  to  tho  God  of  lanid 
at  Jenutnlem.  Them  it  a  letter  nfking  A^rippa  Ui  Caiua  in 
Fhito'H  works,  in  which  it  was  Kiiid .  that  the  triiiiieror  Aiignstin 
ordered  a  bolocaiut  of  two  IuiiiIm  ami  a  huUnck  to  he  vtrerv<J 
for  hirn  daily,  ry  m^wt^  ^ly,  tu  the  Most  Hi^h  God.at  Jvru- 
•aleni.t  And  hence  Tertnllian,  in  h'w  apology  to  the  Ro- 
uaDa,  saya, "  cujiia  (Jud»te  ac.)  et  D«um  victimiB.  et  tcniplmii 
dontB,  ct  gentcni  fa>deribns.  aliquandiu  honurafttia.''^ 

Thu  Jens  accounted  thtut  holOMtuHl  tliv  most  excuUcut  o( 
all  their  Bacrifices.  Accordingly  it  in  ko  Mylvd  hy  Philu,  in 
hta  book  de  Vietimit,  who  begins  with  it,  and  assigns  this 
reason  for  giving  it  tho  preftirence,  tliat  it  redounds  »ulely  to 
tlie  divine  honour,  being  entirely  consumed  with  lire,  and 
leaving  therefore  no  room  for  seltUhncsii  or  avarice. <^  Moncs 
likewise  begins  tho  law  concerning  sacrifices  with  those  nslat- 
ing  to  the  holocaust  or  bumt-ofierinc;,  L(.'v.  i.  imUn ;  and  in- 
CbnilB  Ufl,  that  the  creatures  proper  for  sacnhccs  were  bullocks, 
sheep,  or  guats,  uud  turtle  duves-or  young  pigeons ;  var.  6. 
10.  14.  The  doves  and  pigeons  were  chiedy  for  tJie  poorer 
sort  of  people,  who  coukl  not  go  tu  the  price  of  ImUovlu  and 
sheep.  The  law  enjoins  a  peraon  who  had  been  guilty  in 
some  articlci  particularly  K|iec)fied.  "  \n  bring  his  trespass* 
oflering  unto  the  Lord,  a  feniule  from  the  lluck,  a  lamb  or  a 
kid  of  the  goats,  for  a  ain-ofiering ;  but  if  he  be  not  aUe  to 
bring  a  lantb.  then  two  turtle  doves  or  two  young  pigeons, 
one  for  a  Bin-oR'cring,  and  the  other  fur  a  burnt-otfenng;  Lev. 
V.  Cy,  7.  And  in  like  manner  a  woman,  after  child-bearing,  i« 
ordered  to  bring  a  lamb  for  a  buml-otlenng,  and  a  dore  or  a 
pigeon  for  a  sin-otfering ;  but  if  she  be  nut  able  to  bring  a 
larab.  she  shall  bring  two  turtUiKloves  or  two  young  pigeooa, 
Iho  one  for  a  bumt<oflering,  the  other  for  a  itin-oHering;  Lev. 
xii.  6.  8.     It  is  observable,  lliat  tba  poor  woman's  olfering 

*  Miimon.  de  Rsiioue  Sacrifinorum  bciandanin,  cap.  iii.  mA.  o.  p^ 
SOO.Cratii  FaMic-  Sexii 
t  De  LffarbD*  ad  Caiiun,  spud  Op«TS,  p.  80l>  E.  adiL  Cel«n.  AUofar 

I  Ttftnlllsn.  Apolog-  net.  %xn.  p.  to.  edit.  Higalt.  1(75. 
S  Apud  OpriB,  p,  «48,  B  ('.  edil.  Colon  AlMir.  tOI3. 


4 

i 


CHAP.  V.J 


SACRtricEa. 


2tJ3 


waa  that  which  the  Vii^n  Mary  made  et  her  purification ; 
Luke  ii.  24. 

The  bDmt-ofTentig,  as  I  said,  wuh  entirely  consumed  by 
fire:  "  It  is  the  burnt-oflering,  because  of  the  burning  upon 
the  altar  all  night  until  the  morning,  and  tlie  fire  nf  thu  nitar 
•hall  bv  burning  in  it;"  Lev.  vi.  9.  Only  the  »kin  was  the 
priest's  due  fur  the  trouble  of  performing  the  sacrifice ;"  chap, 
vii.  8.  It  in  disputed  among  the  Jewith  doctors  on  what 
accounts  the  holocausts  were  offered.  Some  sav.  to  expiate 
all  eril  thoughts,  as  sin-ofTcrings  and  trespaM-offerings  all  evil 
actions.  Othera  say,  to  atone  for  the  breach  of  affirmative 
precepts,  as  tlie  latter  did  for  that  of  negative  ones.* 

Some  Chriatiaa  writers  make  the  holocaust  to  be  offered  to 
Ood  as  an  acknowledgment  of  his  being  tlie  Creator,  Lord, 
am)  Prfserver  ofiJI,  worthy  of  all  honour  and  worttbip  ;  and 
likewise  as  a  token  or  emblem  of  men's  giving  theiu^elves  up 
entirely  to  hitu,  as  they  did  the  victim,  which  was  wholly  con> 
•nmed  on  the  nhar.  Accordingly  it  ts  supposed  the  apostle 
alludes  to  Uic  hulocaust.  ^^heu  he  cxhortx  ua  to  "  prusicut  our 
bodies/'  orounwlvea,  "a  Uviug  sachiice  toOod:"  Kom.  xii.  I. 

But  farther.  Dince  the  end  of  the  otTering  was  always  to 
make  atonement,  as  is  declared  in  tlie  general  law  ci>ncernin(; 
bumt-oHvrings,  Lev.  i.4.  which  yet  it  could  not  do  absolutely 
and  prxjperly,  Heb.  x.  1 — 4.  1 1 ;  it  must,  therefore,  be  under- 
stood to  do  it  typically,  or  in  a  way  of  representation.  And 
this  was,  doubtless,  its  grand  intention  and  use,  even  to 
typify,  and  to  direct  Uiu  faitli  of  tho  Old  Testament  believera 
to  that  only  true  atoning  sacrifice,  which  t)>e  Son  of  God  was 
to  ofier  in  due  time,  iience  Christ  is  said  to  have  "  ofl'ervd 
np  his  body  once  for  all,"  that  is,  his  whole  self,  his  entire 
human  nature;  v«r.  H — 10.  I  have  only  farther  to  observe, 
diat  of  this  kind  was  the  continual  sacrifice  offered  every 
morning  and  evening,  which,  it  was  predicted,  the  Messiah 
should  cause  to  cease,  Dan.  ix.  27.  and  witit  Ui«  abolitioD  of 
which,  tlie  Jewish  worship  and  church  was  brought  to  a  final 
period. 

Sdly.  thtt  next  kind  of  sacrifices  were  the  rwon  cltattaoih, 
or  sin -offerings,  the  law  and  rites  of  which  are  laid  down  and 
deiKnbe^I  in  the  fourtli  chapter  of  Leviticus.    The  verb  ttOn 
*  Ouuan.  de  Sacnfi«ii»,  liili>  >'  »p.  x.  *pcr,  vli.  p.  ill. 


s» 


JEWlitt    ANTigOITlkt. 


[book  I. 


cMmt0,  in  Atf/.  at^ifieii  to  sin ;  and  hetice  DHCn  chttlttun  *\^' 
liiftesBtnnen;  Piulmi.  1.  Bui,  in  pihel.  it  lia«  a  diOcrciit  sig- 
niftcation,  namely,  to  cleuise,  expiate,  make  atoneaiMit,  ur 
iMtiAraction  :  "Tliiit  which  was  torn,"  saith  Joeob  to  Laban, 
"1  brouglit  It  out  to  thee;"  mOHK  uchattcnna,  I  bnrc  the 
loBH  of  It;  1  nrnde  sati&faction  for  it ;  Uen.  xxxi.  31).  tlence 
the  noua  HMCn  chattauk,  is  used  to  denote  au  otfering  for 
sin,  wher«by  pardon  is  procured,  atonement  is  made,  sud  sin 
is  expiated.  In  the  »iime  »en»e  the  apo»tJe  Paul  uses  the 
Gre«k  word  afiaftria,  in  imitation,  I  suppose,  of  the  Hebrew 
phnueology.  "  Him  that  knew  no  ain,  vwip'  riff>v  ofiaprmv 
fvciirtiTiif.  he  hath  made  a  sin-oflerin^  for  us;"  '2  Cor.  v.  21. 
And  HO  the  apostle  rendera  the  following  words  of  the  Psalm- 
ilt.rWBni  n^V  guolah  vachattaah.  Psalm  xl.  6.  'OAoKaurw/uira 
mu  iri/w  aysaprtai:,  "  bumt-otrerings,  and  sin-oflcriogs;"  Heb.x. 
6.  Tbuft  v*fu  aftapTiac  ought  undoubtedly  to  Ix;  rendered, 
where  it  ia  suid,  "  God  sending  his  Son  in  the  likeneas  of  sin- 
ful flesh,  Kai  wtfH  ixnapTUK:,  and,  by  a  sin-offcriDg,  condemned 
ain  in  the  flesh;"  Horn.  viii.  3. 

According  to  the  Scripture  acooont,  these  sacrifices  were 
ufTered, 

lift.  I'or  all  sins  of  ij^oraiice  or  inudrertcacy  against  what 
are  communly  called  the  negative  precept",  or  with  re»ji«<ct  to 
things  forbidden.  The  case  slated  in  Lenticus  is,  "If  a 
soul  shall  sin,  throughignoruice.  against  any  of  the  cotuuaiid- 
ments  of  the  Lord,  concerning  things  which  ouj;ht  nut  (d  bo 
done,  and  shall  do  aguin»t  any  of  them."  NotwithM;inding 
this  general  mode  of  expression,  tlie  rabbics  limit  tlie  law  to 
those  sins  of  i^^omnce,  which,  if  they  had  been  cominitted 
knowingly  itnd  wilfully,  wuuld  have  incurred  the  pi^nally  of 
"cutting  off;"  and  they  tell  us  they  were  forty-three  in  num- 
ber, which  they  pretend  exactly  to  enumerate.*  But  the 
wordn  are  express  against  this  rabbinical  restriction,  "  if  a 
aoul  shall  ein  through  ignoranoe.  mso  Vi30  mieeol  miUoih, 
against  anv  of  the  commandments  of  tlic  Lord  ;"  Lev.  vr,  2, 
3.  l:{.  14. -J-.>. '2:1.  27. '2H.  Besides,  wc  Bud  these  sacrificw 
enjoiued  in  ca^t■s  where  Ihe  penalty  of  being  "cut  off"  could 
not  be  incurreil ;  jMirticularly, 

•  M«mi«>n  ■}«  SacriKci»,  Irartst.  W,  rsp.  I.  leci.  ii, — |r.  1>a  Vnl,  \mA. 
1603 


t'HAP.  «.J 


SACRiriCIS. 


225 


*2dly.  On  occasion  of  leoal  pulluUon;  a«  at  the  ckannin^  of 
a  Itfper,  Lev.  xiv.  \\),  and  the  piintication  of  a  wonturi  after 
cbild-beanng,  chap.  xU.  6,  and  other  Ifgal  pollutions,  speci- 
fied in  thu  fifteenth  chapter  of  l.evilicu«.  ver.  19.  'W,  30. 

In  the  common  sin-olfering,  whether  private  or  public,  the 
fat  oal]^  vas  hnmt  upon  the  altar,  and  part  of  the  blood  put 
ontlie  homHof  the  altar,  aitd  partof  it  |H)ured  uttlic  foot  of  it ; 
chap.  iv.  25,  26.  But  the  flesh  was  the  due  of  the  priest,  to  be 
eaten  ia  the  courts  of  ilit;  tabemarlcof  tlii:  congTegaUon.chap. 
vi.  25,26;  and  by  these,  and  by  the  treBpass-offiBrings,  were 
the  prie»t8  chiefly  maintained  in  the  weeks  of  their  attendance 
on  the  temple  ncrvice.  Besides  many  particular  occasions,  on 
which  these  sacrificca  were  oHered,  there  were  alao  constant 
Bin-ofTeriiigB  at  stated  seasons,  as  on  every  new  moon  a  kid  of 
the  goals,  Numb,  xxviii.  1 6 ;  and  on  the  fifteenth  day  of  the 
pajsoTer  month,  one  goat,  and  oo  for  seven  days  Kuccesstrcly, 
ver.  22.  34;  on  the  day  of  the  feaiit;i  of  tnimpeta.  a  kid,  chap, 
ixix.  6;  and  at  the  feast  of  tabernacles,  a  kid  for  seven  days 
together,  ver.  7.  11,  rt  trtf. 

There  were  also  sin-oiTerings  of  a  more  solemn  nature, 
olftred  on  extraordinary  occasions,  of  which  the  priesis  had 
no  part,  but  they  were  entirelv  consumed  with  fire  :  not.,  how- 
ever, cm  the  altar,  as  the  holocausts  were,  hut  without  the 
camp,  or  upon  the  ground  in  the  open  held  ;  only  the  kidneys 
and  the  fat  were  burnt  on  the  altar  of  bumt-offeriDg,  and  part 
of  the  blood  poured  out  at  its  foot ;  and  pan  of  it  the  priest 
carried  into  the  sanctuary,  with  some  of  which  he  tinged  the 
horna  of  the  golden  altar  of  sweet  incense,  and  with  the  rest 
he  sprinkled  iievcn  times  before  the  Ujrd,  before  the  veil  of 
the  sanetuajy;  Lev.  iv.  4.  6—10.  17—19.  21.  Of  this 
sort  was  the  high-priest'a  nn-ofieriog  bullock,  when  he  bad 
•injied  through  ignorance,"  according  to  the  sin  of  the  people ;" 
ver.  2,  ;j.  The  sacredneaa  of  his  office  was  an  aggmvation 
nf  his  sin  beyond  that  of  others,  and  his  dignity  rendered  his 
example  in  doing  evil  more  hurtful  than  theirs,  for  which  rea- 
son a  more  solemn  sacntice  was  nppoiiited  to  be  ulTered  for 
his  sins,  even  of  ignorance,  than  for  those  of  the  common  peo- 
ple. Of  this  kind ,  also,  was  the  high-priest'a  sin-oflcnilg  bul- 
lock on  thi  day  of  expiation,  chap  xvi.  6;  only  with  this  dif- 
lerence,  that  the  blood  of  i(  was  sprinkled,  not  before  the  veil 

0 


UQ 


JBWISn    ANTtQUITIEfl. 


[HUOK  t 


of  tbe  aanetnory,  but  before  the  mercy-aeat,  in  the  holy  ofj 
holies;  Ter.  14. 

OfthisBori  likewise  waa  the  aiu-offering  bullork   for  tha] 
suu  through  ignorance  of  the  wbalaoangiegauon.  chap.  ir.  1 J 

The  Jevith  writen  are  of  difforeai  opinions  cooceruing  iJii 
occuion  of  these  tsacrifices.  Some  by  the  whole  con^ga* 
tion  nmierstaiid  the  Sanhulrim,  and  imagine  their  sin  to  b«f 
that  they  hail  mistaken  in  judgment,  and  by  that  meanH  niiaJt 
the  peopW-*  Others  interpret  it  of  any  g;eaeml  popalur  de- 
fection from  the  law  of  God,  which  through  their  ^onuice  of 
the  law  was  not  presently  attcndod  to.f  Thus  wheu  Hl-ko- 
kiah  reatored  the  true  norsibip  of  Go<l,  afler  the  temple  had 
boon  ihut  up  and  the  daUy  stacrilices  uiniited  for  a  cooMdura- 
ble  tim£,  he  otfercd  "  a  sin-olfcnng  for  the  kingdom,  ami  for 
the  sanctnary,  and  for  Judah;"  2  Chron.  xxix.  21.  The  ea- 
crifice  of  Christ,  which  he  olfered  for  the  Hin^  of  his  people,  is 
FCM^mhled  in  Scripture  to  the  siu-ofTeriog  of  tlic  congregation, 
because  lie  oH'ert»J  it  for  all  of  them  in  the  fjoneral,  a«  when 
he  is  said  to  be  "  made  sin,"  thut  is,  a  (uu-otl'eriug,  "  for  uh  ;" 
2  Cor.  T.  '21.  And  hi»  Aacrifice  ia  represented  to  Im  of  the 
same  kind  with  thoHC  who»e  blood  was  brought  within  the 
sanotuary  for  aio,  and  whose  bodies  were  burnt  witJiout  tho 
camp  :  "  The  bodii^s  of  tboae  bcaais,"  «aitU  the  apostte  to  the 
Hebrews,  "  whose  blood  ia  broa^t  into  the  sanctuary  by  the 
higfa-pTtest  for  md,  are  burnt  without  the  camp.  Wherefore 
Jeaus  nlso,  that  he  might  sanctify  the  people  with  his  own 
blpDcl,  suffered  without  the  gnte;"  Heb.  xiii.  11,  12,  com- 
pared with  LcT.  xvi.  27.  The  burning  of  those  sacriAcca 
without  the  camp  is  to  be  uiidenstood  therefore  aa  typical,  not 
only  of  Christ's  suAertDg  without  the  gates  of  Jerusalem,  as 
the  apostle  applies  it;  but,  probably,  likewise  of  bis  sufltring 
for  the  salvation  of  Gentiles,  who  wert  without  the  ramp  of 
Israel,  as  well  an  Jews;  aud  tliv  bringing  thr  blood  of  those 
sacrifices  into  liie  holy  place  was  u  ttgura  of  Chmt's  preaent- 
uig  the  merits  of  his  death  for  us,  in  his  heavenly  intcf- 
eeaaioo. 

*  M^iraoaulM,  «■»!  ibe  rabljics  in  gvnenl.  VU.  OuiraiD  de  SkcnAciui, 
Iftt.  i.  rftjv  ii».  »«»et.  i.  p  M»,  110,  and  Vlotuagn  dc  Jutit  H(4mnir. 
Ug.  aiviil  p  147.  148,  cJit  Ttpa.  t«3. 

I  Aim>~Fjmu     ViA.  Oiaisni,  •«o.  i.  ad  Riwd,  si  Met.  it.  p.  idO— 1A9. 


CHAP.  ■»;! 


flACSlVICRB. 


327 


The  third  kind  of  sacrificeii  were  called  D^OCPK  mka- 
mtm,  which  we  render  lreitpas»-otteriug«.*  They  bo  [^eatly 
rcMiiibled  the  sin-oBerings,  that  it  is  not  «asy  to  dislinguiali 
between  them.  The  occa«ion«  on  which  thoy  w«re  ofTered 
were  much  the  sanie  ;  nay,  Botnetimcs  the  same  oblations  are 
indiiTcrently  called  sin-offieriogs  or  traBpaaft-oBerin^,  patticu- 
larly  in  tht;  following  paesage  :  "  And  he  Khali  bring  bia  trcs- 
paM-oftering,  vycn  aikamo.  unto  the  l^rd,  for  his  sin  which 
he  haUi  sinned,  KSn  NM*  ITKOrr  by  gnat  chattatho  tuher 
rhaUi ;  and  if  he  be  not  able  to  bring  a  lamb,  then  he  shall 
bring  for  hia  irespiuM  which  he  hath  committed ,  MSn  ~>IPH  ^OXt* 
aakamo  tuher  chala,  two  turtle-HloTes,  or  two  young  pigeons, 
th«  one  for  a  aia-oflering,  nMSn^  Urkattalh,  and  the  other 
for  a  biirnt-ofTering ;"  Lev.  v.  6—8.  Where  it  is  remarkable, 
that  the  ofieuce  committed  is  called  indifferently  a  nin  and  a 
tnaspasv;  and  the  wcniice  offered,  a  trespasB-olfering  dnd  a 
Rin-otiTeting.  Nererthcless,  there  are  some  ci  ream  stances  in 
which  these  two  kinds  of  sacrilices  are  observed  to  difter. 
Sin-ofteringit  were  sometimes  ofi'ered  for  the  whdle  congrega- 
tion; treBpOBs-ofiivingH  never,  but  for  particular  persons.'  Bul- 
locks were  wmetimeK  used  for  ain-ofierings,  never  for  treapass- 
oAiinngM.  The  blood  of  Lhesin-offerixigswasputonthcbonwof 
thealtar,thBt  of  the  trcspasa-ofleringBwas  onlyspnnkled  round 
about  the  bottom  of  the  altar:  whence  some  have  concludad, 
the  diflerence  between  the  ain-oficrings  and  the  treftpass-offer- 
iogii  lay  only  in  these  circnmBtances.  But  othora  conceive 
there  must  have  been  some  greater  difference  between  them, 
which  wuH  the  reaaon  of  their  being  offered  with  IheiM*  different 
cirrumatancee.  Yet  what,  tliat  difierence  was,  is  variously 
ooDJecturod  by  many  learned  men,  rather  than  asserted  by 
any.  Dr.  Ligfatfool.  from  the  rabbies.f  makes  the  differ- 
•oca  to  lie  in  this,  that  both  indeed  were  offered  for  the 
same  sort  of  tranagrcHions,  but  the  Dmt  aiham,  or  trespass- 
offering,  waa  to  be  otfered,  when  it  was  doubtful  whether  a 
peraon  had  transgresaed  or  not.  As,  suppoae  he  had  cat 
MMW  fat.  and  wa»  sftei^vard  in  doubt,  whether  it  was  the  fat 
that  belonged  to  the  muKcular  flesh,  which  was  lawful  to  be 

*  See  tb«  lawv  wnevminH  ihcnt,  L*f.  v.  wd  ft.  and  xiv.  13,  IS,  and 
da.  t»— «.  «nd  Numb.  w\.  It. 
't  Stc,  in  paniculv,  R.  Abutanri.  Etonl.  ConHBrnt.  in  Ln^.  p.  307. 

«2 


2-J8 


jrWIIH    AM' 


iDiTie«. 


[■UOK    1. 


catea  ;  or  the  fitt  of  tlie  inwards,  which  was  imliiwrul;  Uicn 
h«  w«H  (o  ortcr  an  0C*H  ruAdfM.  But  if  it  nrre  certain,  imd 
he  knew  that  he  bad  tresposMd,  be  miut  oB'ei  tiienHCn  dtal^ 
taah.  or  tiin-oHcruit;.*  Muimimides  ift  of  opiuiun.  that  the 
uHvncM  Tor  which  the  OIL'K  arhum  was  of)«n;d.  wvre  inferior 
to  LhoM  for  which  Uw  fWCn  chaHauh  wiui  offeted.t  Bo- 
«hut.  on  the  contrary,  i«  of  opiiiino,  that  the  offences  expiated 
by  OB'M  aihtsM.  were  more  gTip^'oub  t^'^"'  <iif»si-'  expiated 
In  rtMSn  rhittaah.X.  Abcn-Exra  mnktw  rndl  ckattaah  in 
aigaify  a  tiacrifice  oHerod  for  pur^rint;  offences  committed 
through  ignorance  of  the  Ihw  ;  OCM  asham  for  ftucb  aa  were 
committed  ihroagh  furgetfulnesK  of  it.^  Olbafs,  again,  maka 
the  ditrereoct!  tu  be.  that  I  be  HKOn  fhaltnah  was  for  off«ncea 
proved  by  wiUmsCM ;  the  OICK  axham  for  secrel  faitltft,  known 
lo  otlicni  only  by  the  oflenderV  coofeision.  For  it  in  ttaid, 
"  If  hitt  Din  which  he  liuth  ainned.  vhn  ym  hcuihaHg  eiaiv, 
come  Co  hia  knowledge,  then  he  shall  bring  his  oflering;" 
l^ev.  iv.  'JR.  Now  imn  hotihang  in  nf  a  pasnive  Kifrnificalifln. 
and  here  therefore  iiuports,  if  hiH  fault  be  uiadc  kaown  to  him, 
by  tMime  other  petaoo,  then  lie  niust  oBer  a  sin-oO'ering : 
ver.  'Z^.  But  elM-uhere  it  is  ftaid, "  When  a  peraon  has  beea 
guilty  of  any  of  the  things  before  mentioned,  he  tdiall  confsH 
thai  he  hath  sinned  in  that  thing,  and  he  shall  bring  his  tna- 
paits-ofTering ;"  l^v.  v.  h,  6.  And,  to  mention  only  ono 
opinion  mure,  otIierH  thiuk  tlie  nKton  duiltaah  had  nwpect 
chiefly  u>  ofll'Dciit  n^nioat  <*od  ;  and  D^tt  atham,  chieBy  to  of- 
fences nptinst  men-  Tu  this  purpose  Dr.  Ouuram  observes, 
tliat  in  uU  case?  where  the  Citw  asfiam  is  required,  there  wna 
torn*  wroug  or  injury  done  hini.  except  in  the  case  of  the 
Nnzarite  defiled  by  the  dead,  Xumb.  vi.  12,  and  of  the 
leper.  Lev.  xiv.  1'2.  But  as  both  these  were  to  be  purged 
with  a  rhttttiwh  lu  well  nn  nn  atham,  he  apprehends  Utev 
tdford  no  mutenol  objection  to  this  general  ndc.|| 
.  The  fourth  Mirt  of  sacrihees  were  0>0^  i/wiamiim.  or 

*  U^nibat'j  Tvmpie  tteime,  chap.  riii. 

i  Men  NoTocUn,  pan  iiu  cap.  slvi  p.  4H,  ndii.  et  run.  Buauif. 
Bui).  I«29. 

I  llimo.  pan  1.  lib.  ii.  np.  iniil. 

I  Abnt-Ru*  m1  Lav.  (|iiDUil  by  Ouintin,  Ae  SBerifitib,  p.  Ul. 

II  Outrsffl  i)»  Sserl&cm,  lib.  i.  csp  sm.  ptt  totuii^  p.  135 — 147.  Mpicl- 
allfMci.  Till.  p.  Hft— UA. 


CMAT.  v.] 


SACRiriCHS. 


299 


peftce-offmngB ;  «o  called,  not  as  boiog  intended  to  make 
peace  with  God,  but  Mtder  to  preserve  it.  BarDt-olI«rings, 
»iii-oHerings,  and  irespass-ofTcring):,  wore  all  offered  utider  the 
Qotion  of  some  oHencct  cninmitt«d,  and  some  f^uilt  contrKCted, 
whicti  they  were  the  means  of  removing;  )iut  in  tlie  peaee- 
offieriDgs  the  olTerer  was  supposed  to  be  nt  pence  with  Ood, 
and  the  oTt-ring  uatt  made  rather  in  a  wuv  of  thankful  ucknow- 
ledgmeitt  for  mercies  received,  or  as  accompanying  vowd  for 
the  obtaining  of  farther  bleiMringv;  or,  in  a  way  of  free  devo- 
tion, AS  a  means  of  preserving  and  coniiiming  peace  with 
God.  Thus  the  peace-offeringa  ure  distinguished  into  »»- 
cnficee  of  thankagiving,  votive-utferingB,  and  voluntaTy  or 
free-will  offeriiigB;  Lev.  vii.  II.  12.  16.  The  itacrifice  of 
thanksgiving,  which  the  SeptuMgintrei>d?rs6«*na  nic  ita-isihic. 
IB  evidently  referred  to  in  these  words  of  the  Epistle  to  the 
Hehrewa:  "  Bv  him  let  us  ofler  ihe  sacrifice  of  prai&o  tv 
Clod;"  Heb.  xiii.  lA.  Some  peace-offerings  were  required, 
by  the  law.  to  be  offered  at  certain  times,  and  on  particular 
occasions;  as  on  llie  fenst  of  Pentecost,  Lev.  xxiii.  19;  by  a 
Noxarite,  when  he  had  accomplished  his  vow,  Xunib.  vi.  14; 
and  at  the  consecration  of  tlie  priest;  h^od.  xxix.  '2H.  fiut 
genemlly  it  was  referred  to  the  devotion  and  iVce-will  of  the 
people,  to  offer  these  sacriAcea  when  and  how  often  tliey 
pteaaed. 

The  peao»<rfferinga  might  be  either  of  tlie  flock  or  the 
herd.  Lev.  iiL  1.  6;  that  is,  cither  of  beeves,  or  sheep,  or 
goots,  and  either  male  or  femnlo. 

Hut  birds  were  not  allowed,  the  reason  of  which  waH.  pro- 
bably, Itectiuse  they  were  ton  snnd)  to  admit  of  being  divided 
into  three  porta :  one  for  the  altar,  another  for  tbv  priests,  anil 
a  third  for  the  otfercr,  without  bringing  the  sacrifice  into 
contempt. 

In  all  peace-offering*,  the  fat,  that  is,  the  suet,  aa  also  the 
kidneys,  were  hiirnl  upon  the  altar.  Lev.iii.  3 — 5;  and  if  Uw 
sacrifice  wna  of  the  Hock,  (hut  i^.  a  sheep  or  u  goat,  the  rump 
or  tail  wu  burnt  along  with  them.  vcr.  9 — 1 1. 

The  breast  and  the  nght  shoulder  were  the  pnent's  due, 
and  they  are  cnlletl  the  wave-breast  and  the  heave-shoulder, 
Ix-v.  vii.  3-1,  bccnuse  of  the  ceremony  of  waving  thL-ni  this 
way  and  that,  and  upward  and  downwanl.  which  was  done  by 


99 


JEWISH    AMriQVlTIBI. 


[SOQK  I. 


the  owner  of  the  sacri6cc,  ui  the  form  of  his  presentiDg  theai 
to  Uoil.  These  portioiu  of  the  peace-otferin^pi  were  iillotted 
,lowarfl  the  mainteDatice  of  the  priests.  durui|j;  the  weekti  of 
their  attendance  at  tJie  sanctuary ;  for  they  were  not  p«r« 
mittod  to  carry  them  home  with  them  unto  tlieir  own  houaes 
in  the  country;  hut  they  and  their  lamilies  were  to  "eat 
them  in  tlie  place  which  the  Lord  should  nhooae;"  thatU,  the 
place  of  his  public  looitt  nolmnn  wumhip  by  ncrifioe;  Deut. 
xii.  18. 

Along  with  these  p6aoe<«6eri[igi,  at  least  with  those  of 
tbtnka^ving,  there  wu  also  offered  bread  of  tine  flour,  and 
oil,  both  leavened  and  unleaTened,  made  into  cakes  and 
wafers,  which  were  likewise  the  priest's  due  [  Lev.  vii.  12,  13. 
The  reet  of  the  fleeh  of  the  jteace-offeriiigs  beloogod  to  the 
owner  of  the  sacrifice,  with  which  it  was  usual  to  make  a 
feast,  and  entertain  his  friends,  either  on  the  day  ol'  the  sa- 
crifice, or  the  next  dsy  at  farthest ;  for  if  any  of  the  fleeh  re- 
mained till  the  third  day,  it  was  to  be  btirat;  ver  17.  Thu* 
the  lewd  womnn  m  the  Proverbs  is  represented  as  inviting  an 
unwary  youth  to  a  feast  upon  her  votive  p«aee-ofieriiigB ; 
Prov.  vii.  14.  Thew  feavtK  were  often  kept  in  the  courts  of 
the  temple,  or  in  some  of  the  buildings  adjoining,  where  tbera 
were  cook-roouio,  and  conveniences  for  dressing  the  flesh  of 
the  sacrifices,  as  appears  vcrv'  probable  from  the  »ccoiint  of 
tha  solemn  Pasiovcr  which  Josioh  kept  at  the  temple,  Uiat  the 
Levitea  "  roasted  the  Passover  with  fire,  accoiding  to  the 
ordinance  :  but  the  other  holy  offerings  sotl  they  in  pots,  and: 
in  caldrons,  and  in  pans,  and  divided  them  speedily  amoi^ 
all  the  people.  And  afterward  thev  made  rvsdy  for  them* 
•elves  and  for  the  priests;"  2  Chron.  xxxv.  13.  14.  In  like 
manner  ihey  did  at  Shiloh ,  before  the  temple  was  bailt ;  where 
the  sons  of  Eli.  instead  of  contenttng  tbenaelres  with  the 
bnast  and  shoulder,  which  the  law  asngnad  Iham  for  their 
doe,  brought  up  a  custom  of  sticking  a  tltree-pronged  fork  or 
kook  into  the  caldron  whvru  <he  pi^ce-offeriug  was  boiling, 
nnd  taking  whatever  it  brought  up:   1  Snm.  ii.  13.  14. 

Tbt  Gentiles,  likewise,  who  borrowed  many  of  their  sacri- 
ficial  rites  from  the  Jew«,  uwd  Homotimce  to  hold  the  feasts  of 
their  pence-offerings  in  the  tt^uiplee  of  their  gods.  Henoe 
Si.  Paul,  in  the  Pimt  Bptstie  to  the  Cormthisns.spaaiuof  their 


mfcp.  Tfl 


SACIIIKires. 


33r 


"  sitting  at  meat  in  tKo  iHoI'm  lomple;''  I  Coi*.  vili.  ID.  But 
they  did  not  always  feaat  upon  tiuti  Hesth  with  their  f'ricuds; 
they  HomctimeA  nold  it  in  the  common  market,  ns  is  plainly 
intimatad  in  ihc  foUowinE!  pussag;c  of  the  same  epiKtle,  "  W'haU 
ever  is  huUI  iu  the  ahainbles,  that  eat,  asking  no  qucxlioa  foe 
coascieoce'  sake,"  1  Cor.  x.  '25,  that  U.  as  the  context  leads 
D«  to  understand  it,  not  inquiring  whether  it  had  been  oAercd 
in  BKcrifice  to  an  idol. 

ThuH  much  for  the  different  sorts  of  aacrifices,  in  respect  lo 
tlieir  signification  and  use. 

2dly.  Sacriticea  may  be  divided,  in  respect  to  Uie  pcraona 
that  offered  them,  ioto  pnbhc  and  primte.  >>i 

Ut.  The  public  sacrifices  were  offered  for  the  whole  people 
of  larael;  as  two  lambs  for  bunit-oflerings  every  day,  one  in 
the  morning,  the  other  in  the  evening;  which  are  called  the 
cootiniiai  biimt-olTering,  £xod.  xxix.  42:  two  loaibs  more, 
that  li,  four,  ou  every  Mibbath-day.  Numb,  xxviil.  9, 10;  two 
you^  bullocks,  one  ram,  and  wven  lambA,  for  a  bunit>olfer- 
inf;,  and  a  kid  of  the  goats  for  a  sm-ofl'cring,  every  new 
moon.  ver.  1  !■  15;  and  the  eanic  sacriflces  every  day  of  the 
feast  of  unleavened  bread,  and  of  the  first-fruits,  ver.  17,  ei 
$e^.  On  the  day  of  the  feast  of  trumpets^  on  the  great  day 
of  expiation,  and  al  the  feast  of  tabernacle).,  there  were  aUo 
«xtraordirtary  public  Aacritlces  appointed;  N'unib.  xxix.  Be- 
ude  theftc  and  tome  other  stated  public  sacrifices,  there  wero 
oooanonal  public  sacrifices  aometimea  ottered ;  as  the  aiD-of- 
fering  of  the  congregation,  when  they  had  sinned  tlirough 
ignorance;  Lev.iv.  l:j,  14.  And  on  occasion  of  the  warwith 
the  Beujiiiuites,  "  ail  the  children  of  Israel  offered  burnt-offer- 
iagit  and  peaco-offeringa  before  Uie  Lord;"  Judges  xx.  '20. 
•  2dly.  Private  aacrificei),  offered  for  particular  penuma,  wenj 
either  Mated  or  occasional.  Of  the  Ibmner  aort  vean  the 
paachal  lamb,  aacrificed  annually  for  each  family;  and  tiie 
bigb-prteal's  aiu-oH'ering  furbimaelf,  on  the  day  of  expiatiob ; 
Lev.  Xvi.  6.  To  thin  there  is  a  reference  in  Uie  following 
paaaage  of  the  apoiitle :  "  into  the  second"  tabernacle,  or  holy 
of  bolie«,  "  went  the  high-pnest  afene  every  year,  dot  without 
Uood,  which  he  odl-red  for  himself,  and  for  the  errors  of  tlie 
people;"  Heb.  ix.  7. 

OooHiona)  pnvalc  sacrifices  were  offered  on  account  of  any 


JIWI9II    ANtiQVlTIBfi. 


[hook 


ti«Bpus  conuniUvd  agaiiist  the  law,  ur  any  legal  pollulioa 
coDtracted.  any  tow  tnade,  any  blessing  rvccivcU,  &c. 

3dly.  Sacrifices  are  again  to  be  di«(ini;ui«lied,  in  Kspcctto 
the  fiiibjcct-mattcr  of  them,  into  bloody  or  nnbloody,  or  into 
animal  and  vegeiahie. 

Tho  animal  sacrificeB  were  of  one  species  of  the  herd ; 
namely,  the  bullock,  ur  cow,  including  the  calf:  two  of  lite 
flock;  namely,  sheep  und  goats:  und  two  of  the  fowls; 
Dtmely.dovea  and  pigeons. 

The  nnbloody,  or  v«(rrtablc  Mcrificrs,  of  which  we  arc.  to 
•peak  at  present,  were  ihe  mnio  minchoth,  and  d*dpj  tteMchim, 
meat-oflerings  and  dnnk-orierintje.  As  for  the  tiihcHand  firel- 
fniits.  we  shall  have  occa&ioii  to  upeak  of  them  hereafter. 

The  meat-oHering«  were  either  attended  with  drink-ofler- 
ings,  €wr  they  were  offered  alone. 

Ut.  The  meat-offeringft.  attended  with  drink-offeriogii, 
colled  D^SDl  nvno  mmchoth  nesaehim,  were  fine  flour,  salt, 
and  oil,  made  either  into  thick  cakee,  or  ihiu  wnfers,  and 
baked  either  in  a  pan  or  oven.  The  dnnk-ofl'ermg  was  of 
wine,  which  was  poured  out  at  the  baae  of  the  altar.  Tliese 
meal  and  driuk-ofTeringa  were  a  aorl  of  appendagen  to  the 
sacrilices;  they  were  offered  along  with  all  the  humt-offeringx, 
except  of  birds,  nod  with  the  peace-offerings,  K'umb.  xr.  3, 
S(c.;  but  not  wttli  the  sJn-otleringB,  except  that  which  was 
offered  at  the  cleansing  a  leper;  Lev.  xiv.  10. 

2dly.  The  meat-offeringH  ulonc,  which  were  not  offered 
along  with  antmul  sHcriftces,  were  either  public  or  private. 

The  public  were  the  ware  sheaf.  I.,ev.  xxiJi.  10,  1 1,  and  the 
twelve  cakes  of  shew  bread  ;    l-ev.  xxiv.  5. 

The  private  were  either  enjoined  by  tlic  law,  as  that  of  the 
priest  at  his  coiuMcnition.  L«v.  vi.  '20,  and  that  which  the 
jealouK  buNband  wa»  to  offer.  Numb.  v.  16;  or  they  were 
allowed  in  ca&c  of  poverty,  when  the  persons  could  not  afford 
a  more  cxHttly  sacrifice ;  Lev.  v.  1 1. 

The  meat-offerings  were  all  of  white  flour,  except  thai  of 
the  jealoufi  hiiiiband,  which  was  of  tiarley  meiil,  without  any 
utxture;  and  the  wave  sheaf^  which  was  not  jimuiid  into 
Aour;  all  the  rest  were  fine  wheat  Hour,  veasonrd  with  salt; 
Lev.  ii.  13.  Some  were  mixt  with  oil.  or  frunkincenMe,  or 
both;  ver.  15.     Some  were  offered  unbaked,  oiht'n>  baked. 


CHAP,  v.]  SACRIFICES.  233 

Some  wen  est  l^  the  priests,  without  bringiDg  them  to  the 
altar  at  all ;  as  the  leavened  cakes  and  the  shew  bread. 

Some  were  wholly  consumed  on  the  altar,  as  every  meat- 
offering for  a  priest ;  Lev.  vi.  23. 

But  as  to  the  most  of  them,  a  memoHal  or  small  part  was 
consumed  on  the  altar ;  the  rest  belonged  to  the  priest;  Lev. 
ii.  2.  3. 

Thus  I  hare  given  you  a  brief  account  of  the  Jewish  sacri- 
fices. I  shall  only  farther  observe,  that  if  a  person,  obliged 
by  the  law  to  offer  any  of  these  sacrifices,  refiised  to  do  it,  he 
was  puniidied  even  with  "  cutting  off."  But  the  Jews  were 
generally  so  zealously  attached  to  their  law,  that  there  was 
very  raraly  an  occasion  for  inflicting  punishment  upon  t^ 
account.  If  a  man,  who  lived  at  a  great  distance  from  Jeru- 
salem, had  fallen  under  an  offence,  which  required  him  to 
make  a  sin  or  a  trespaBs-<^ering,  the  rabbies  say,  he  might 
defer  it  till  the  next  solemn  festival,  when  all  were  oUiged  to 
appear  before  the  Lord  at  the  national  altar.* 

*  See  CD  tbia  subject  Maimonides  de  Sacrificiis,  Absrbsnera  EiordioB 
ConxioeDt.  in  LeviL,  and  Outnm  de  Sacrificiis. 


CHAPTER  vr 


or    THE    PROPHBTS. 


CoNcfiBNiNu  the  prophcifl,  we  aliall  first  conatdei  the 
oamc,  and  then  the  duty  and  buaiuees  uf  the  (Kophelic  office. 

Ak  to  tiie  name,  then;  are  three  diflereut  wurdo.  by  winch 
prophets  are  denominated  in  Scripture;  namely,  K^3]  nrn  ntn 
roch,  choidt,  iuibhi,  which  are  all  found  in  one  passage,  where 
we  read  of  Samuel  ntm  luiroeh,  Nathan  NOSl  hatmabfii,  and 
Gnd  mnn  hachoiek;  1  Chroii.  xxix.  *21>.  The  word  K*3i  nahhi, 
U  by  some  derived  from  kO  bo,  ventt,  intimating  that  God 
came  to  the  prophet  by  the  divine  afflatus.  Thus  Ezekiel 
•aith,  nn  *a  H3ri  vuttnbo  hi  ruacA,  which  we  render,  "and 
the  Bpirit  entered  into  me,"  Eiek.  ii.  2.  Some  light,  perhaps, 
may  be  hereby  given  to  that  remarkable  pramiie  of  Chrivt, 
"  If  any  man  love  me,  he  will  keep  my  words,  and  I  and  my 
Father  will  love  hitii,  and  we  will  curoe  and  make  our  abode 
with  him>"  John  xir.  23 ;  namely,  by  the  continual  influence 
of  the  Spirit  on  his  heart. 

Bat  othem  derive  H^D:  naUti  from  3>3  nubh,  provenirr, 
from  whence  comes  3^3  iiibh,  gtrmen,  frurtus,  n  word  meta- 
phorically applied  to  speech,  which  ia  called  tlic  fruit,  3^3  nihk, 
of  the  hp«,  Isa.  Ivii.  If) ;  and  it  is  said  (he  mouth  of  tlie  just 
bringeth  forth  yti^  Janubh.  wisdom;  Fror.  x.  31.  Prophecy, 
therefore,  being  the  fruit  of  the  lips  in  consequence  of  divue 
inspiration,  the  prophet  is  called  io3i  nabhi.  In  the  first  place 
wherein  this  word  occurs,  it  is  applied  to  Ahmham  :  **  ReKtore 
the  man  his  wife,  for  be  is  a  prophet,  and  he  shall  pray  for 
thee,  and  ihou  shalt  live;  but  if  thou  restore  her  not,  thou 
abalt  die;"  Cien.  xx.  1.  Where  a  k^33  nabhi  is  supposed  to 
be  a  friend  of  God,  whom  he  would  nut  sutler  to  be  WTongr<l, 
and  whose  prayers  were  very  prevalent  with  him.  Accordingly 
by  the  Paalmiiit  Qod  is  repmented  as  saying, "  Touch  not  mine 


cuir.  V 


or  TitK  rnoPHSTB. 


anointed,  and  do  my  prophets  no  harm;"  Psakn  ct,  15.  And 
from  tlw  followiiiK  passaf^  of  Jcrenii&h,  it  appears  to  have 
been  the  special  businesH  of  the  0^101  'ur^bim,  or  prophets,  to 
pray  for  the  people :  *"  If  they  be  prophets,  and  if  the  word  of 
the  Lord  be  with  them,  let  them  now  make  mtercesaiou  to  the 
Lord  of  hosts,"  &c.;  chap,  xxrti.  Iti.  And  their  prayers  are 
supposed  to  be  very  prevalent  with  God :  "  Though  Moaea  and 
Samuel  stood  before  me.  yet  my  miml  could  not  be  toward 
Utis  people;"  chap.  xr.  I.  When,  therefore,  God  was  de- 
termined to  bring  jndf^mpotR  upon  the  Israelitee,  be  forbad 
Jen-miah  the  prophet  to  pray  for  them:  "  Then  tiuid  the 
Lord  unto  me,  Pray  not  for  this  people  for  their  good;" 
chap.  ]dv.  11. 

liie  other  two  names  of  a  prophet,  nn  chozek  and  mn  roeh, 
seem  to  be  aynonymous,  both  ni^if^-ing.  one  thut  secth  or  dis- 
cemetfa  :  the  former  from  nirr  ekazah,  and  the  latter  from  rort 
ratih,  vidit.  And,  indeed,  it  is  hard  to  say.  bow  thes«>  three 
numeit  or  tjtlea  ditfer  in  tlieir  8i|i,piiHc3tion. 

Itslxould  seem,  the  word  nxt  rocft  was  the  more  ancient 
denomination  of  the  prophet:  but  in  the  days  of  Samuel  the 
word  K^3J  iiahM  was  grown  into  more  common  use;  as  ap- 
pears from  the  foUowing  passage:  "  lie  that  Is  now  called  a 
prophet,  K^33  nabhi,  was  beforetime  called  a  seer,  mn  roeh ;" 
1  Sam.  ix.  9.  Here  a  considerable  difficulty  unseth;  for  we 
do  not  any  where  meet  with  the  word  ntn  roth  in  the  Scrip- 
ture history  belbrs  this  time,  whereas  the  word  M^3)  aabhi  is 
oommon  in  the  writings  of  Moseii ;  who  is  therefore  by  some 
•apposed  not  to  have  been  the  author  of  the  Pentateuch,  a 
word  commonly  occurring  therein,  which  it  seems  was  not 
used  till  long  aher  his  days. 

One  solution  that  has  been  offered  is,  that  the  word  h^ds 
fui6Ai.  though  in  common  use  in  the  dsyo  of  Mo«es,  was  not 
used  in  the  same  sense  as  iV/n  meh  was  ni  the  days  of 
Swancl,  naoudy,  for  a  reveaJer  of  secrets,  or  a  man  by  whom 
Qod  was  to  be  consulted  ;  but  that  ancit-ntly  it  only  signified 
afriendofOod,  one  who  had  an  intimacy  with  him.  Butthis 
w  hardly  rvconclleable  Wish  the  oharacier  of  a  H^33  nabhi,  or 
prophet, dcAcrilwd  in  several  plaoesof  the  Henlateuch  (Numb, 
lii.  b ;  Deul.  jlIII.  1 ;  and  chap,  xriii.  '22).  an  uiiv  to  wliom 
Ood  makes  himtelf  known  by  visions,  or  dreams,  who  givtw' 


2^ 


JBWISH    «tlTl«VITIl!5. 


{book 


miniculouii  signii  of  \xii  divine  misKton,  and  fnrelclb  Uiiogs  Ui 
come.  And  surely  itach  a  ooe  musl  be  an  caj^able  of  revca]- 
tng  aecreU  aa  any  mn  ro^A,  or  aecr,  id  afler-timc«. 

Others  soItp  the  difiiciiliv,l>v  lupposiog  th«  word  nMnrcwA 
was  oncienlly  in  vui|^  use.  and  being  eat«eii)ed  a  low  word. 
which  would  have  b«cn  iuuiuitabl«  to  the  ptitity  and  dignity 
of  Moees's  style,  he  for  that  re&BOU  alwayH  uwt,  the  politer 
word  K03  MdMi:  but  that  in  Samuel's  time  K^31  na6hi  wati 
ubo  grown  into  common  and  vulgur  use.  No  doubt  there 
might  be  worda  in  the  >Icbrcw,  as  there  are  in  our  taQguatre, 
which  are  decently  enough  uned  in  cunTersation,  but  nre 
hardly  tliought  proper  for  the  pulpit,  or  for  any  grave  com- 
positious.  Of  thut  sort  nii^t  have  been  the  word  rwr» 
roeA :  but  a»  the  language  grew  more  r«fined,  it  was  of  conrw 
dropped,  and  the  more  polite  word  nah/ii  subintiUited  in  its 
room,  both  in  conversation  and  in  writing.  It  ia  obwrved  in 
con6rmatioD  of  this  opinion,  that  the  word  ntn  roeh  19  but 
very  seldom  used  in  the  ttacred  writing. 

After  all,  I  know  not  wht'ther  two  lines  of  Ilomcc.  m  bin 
Art  of  Poetry,  will  not  KUggest  llie  ntsieat  solution  of  thi» 
difficulty: 

Mulu  r«iia3«eDUu,  quae  jkm  c«ctdcr«;  radentqiu! 
QuK  Duoc  mnl  id  hgnorv  YOcabvb,  n  Tolet  ohk. 

I,-  TO,  71 

The  word  k*ZZ  iutbhi  might  have  been  common  in  the  days 
of  Mooea,  it  might  hare  grown  much  out  nf  use  in  some  cen- 
turies afterwards,  when  nto  roeh  was  u«ied  mstead  of  it;  and 
nevertJieless,  be  revived  and  become  common  in  the  daj's  of 
Samuel. 

Thus  much  for  the  name;  we  now  come  to  consider  the 
thing,  or  the  duty  and  basinoBs  of  a  prophet. 

A  prophet,  in  the  Ktrirt  and  proper  sense,  was  one  to  whoiu 
the  knowledge  of  secret  things  was  revealed,  that  he  might 
declare  them  to  others.*  whether  tliey  were  things  past,  or 
present,  or  to  come.  The  woman  of  !>umaria  perceived  ovr 
Saviour  was  a  prophet,  by  hi»  tcllini;  her  the  secrets  of  her 
past  life;  John  iv.  ID.  The  prophet  Eltsha  had  the  present 
cuoduct  of  hiB  servant  Gehazi  revealed  to  him ;  2  Kings  v.  'it>. 

'  MwnKMi,  t'rwbl.  in  Mi^n-  |i.  4.  edit  Survnlius.  ApfM-llahaiS  PK^)b»- 
lun,  Vidrntem,  quod  n*  fatuna,  anltfiaKta  vxiucntit,  ptwndrrvt 


fAP.  m.] 


OP    Tlin    PftOVHBTS. 


2U7 


And  mont  of  the  pmpiietfi  had  revdntions  coocemiiig  future 
events;  !il>oveulI,  cimccrnin^  the  roniing  and  kingdom  of  the 
Meuiab :  "  He  has  niitied  up  a  bom  of  satration  for  ub  id  the 
house  of  his  Servant  David,  as  ht  8|>ake  by  Uie  mouth  of  his 
holy  prophetic,  m  hicti  have  been  hince  the  world  began  ;"  Luke 
i.  6Q,  70.*  Nevertheless,  in  a  more  lax  or  analogical  sense, 
the  title  prophet  in  HometimeK  givrn  to  persons  who  had  no 
such  revelation,  imr  were  properly  inspired.  Thus  Aaron  is 
said  to  be  Moseii's  prophet:  "  The  Lord  aatU  unio  Muses,' 
See.  i  have  uiado  thee  a  god  to  Pharaoh,  and  Aarou  thy 
brother  shall  be  thy  prophet,"  Exod.  vii.  1 :  because  Aarun 
receireil  the  divine  nieiutages,  which  he  carried  to  Pharaoh 
immediately  from  Mo»es ;  whereas  other  prophets  receive  thcir 
m«Mttges  immediately  from  God  himself.  In  this  respect,  as 
Moset  stood  in  the  place  of  God  to  Pharaoh,  so  Aaron  actod 
in  the  chnracter  of  his  prophet. 

The  title  of  prophets  in  given  also  to  the  sacred  musicians, 
who  t^ung  tlie  prai:^s  of  God.  or  who  accompanied  the  song 
with  mubical  instruments.  Thus  "  the  sons  of  Asaph,  and  of 
Heman,  and  of  Jeduthun."  are  said  to  "  prophecy  witli  harpsi, 
with  psalteries,  and  with  cymbals,"  1  Chrou.  xxv.  1 ;  and  they 
prophesied,  it  is  icaid,  "according  to  the  order  of  the  king;'* 
ver.  2.  Upon  which  R.  S,  Jarchi  remarks,  they  prophesied 
when  they  played  npon  these  musical  instniments.  We  also 
read  in  the  story  of  Saul'ti  Ddvancement  to  the  kingdom  of 
Israel,  that  he  met  "n  company  of  prophets  coming  down 
from  the  high  place  with  u  psaltery  and  u  tabor,  and  a  pipe, 
and  a  barp  before  them;  and  they  prophesied,  and  he  with 
tlieni;"  1  Sam.  x.  o.  10.  What  kind  of  prophecy  this  was  is 
evident;  it  was  praising  Qod  with  spiritual  songs,  and  the 
melody  of  musical  instrumenta.  Perhaps  Miriam,  the  sister 
of  Aaron,  may  be  called  a  prophetess  only  on  this  account, 
that  she  led  the  concert  of  the  women,  who  sung  the  koi^ 
of  Moses  with  timbrels  and  witli  dances;  Exod.  xv.  20,  21. 
Thus  the  lieathen  poets,  who  sung  or  composed  verses  in 
praise  of  their  gods,  were  called  by  the  Romans  tales,  or 
prophcu;  which  is  of  the  same  import  with  the  Greek  wpa^ijrK> 

'  Tlw  rabbta  aBy,  all  the  prophtli  {wophcsiKl  coiiMfniuK  >>>e  Ateauli. 
Vid.  Cod.  SsaMns,  ci^  u.  wet.  asxTii.  p.  302 ;  Cocwii  «Kc«fpt.  Oconr. 


238 


JEWIBH    AKTfQVITlE*. 


[aooK  I. 


ft  tiUe  whicb  St.  Pud  i^irw  to  ^ndandes,  m  Crettn  poet;j 
Tit.  i.  12. 

Tbi»  notioa  of  propheu  and  prapb«cyitt|;  umj  give  touMl 
Hfrht  to  the  following  pMMgc  ia  the  Fmi  Rputle  to  tb*| 
(Corinthians,  chap.  xi.  ^ :  *'  Evrry  womiin,  praying  or  pre 
phajing  with  her  head  uncoTcred,  diahonoarctii  her  head.'*'' 
Prophesying  canDOt  be  niKleratood  in  the  strictrr  aeiue 
roretelliiig  things  to  oonw.  oor  even  of  interpreting  the  ho^; 
Scriptures  by  diriQe  inspiration;  in   which   seoie  the  nonli 
nana  to  b«  tued.  when  the  apostle,  dtscuur^ing  of  »pintii«l1 
gifts,  prtfien  the  gift  of  prophecy  above  all  othera,  becaiiM,] 
futh  he,  "  he  that  propbeaieth  apeaketh  onto  men  for  nditica*  | 
tion,  and  exhortation,  and  comfort;"  I  Cor.xnr.3.     Hanever,| 
neither  of  these  kinds  of  propbe^'ing  will  auit  with  the  deaigii 
of  tbe  mpoetb,  when,  in  the  passage  we  are  now  conaidenii^j 
he  speeka  of  a  womauV  prophe^ring  in  the  church  or  coogra*  j 
gBAion;  for  there  «he  was  not  permitted  to  vpeak,  nor  »o  much  ^ 
M  to  ask  a  question  for  her  instmction,  mnrh  It^A  to  teach  < 
•od  infltmct  others;  ver.  34.    In  order  to  Aolve  the  dilhculiyJ 
some  would  have  the  word  ir^m^^moiNNi  to  be  taken  piinaively, 
and  to  signify,  a  hearing  or  being  present  at  prophesytog :   bal 
this  ia  an  acceptation  of  the  (enn  contrary  to  the  rules 
grammar,  and  without  example  either  in  Scripture  or  in  any  I 
profane  author.     Besides,  though  abe  may  properly  enough 
be  said  to  pray,  as  joining  with  the  minister,  who  is  the  mouthi 
of  the  congregation  to  God;  yet  with  no  propriety  can  the 
be  said  to  prophesy,  only  as  attending  on  the  preaching  of  the 
ttiniBter,  who  is  considered  as  the  mouth  of  Ood  to  the  con- 
yuptlion. 

Perhaps,  then,  prophesying  may  bete  nMn  (as  w«  have] 
shown  it  does  mean  in  other  pkcea)  praising  God  in  psahasl 
and  hymns.  And  thus  pn^ying  ^^d  prophesyiof;  aie  fitlyj 
joined  together,  these  being  the  two  parts  of  public  worshif 
in  which  the  whole  coi^pmgstaon  is  suppoaed  to  units.* 

"  Vid-  Mflik't  Dist/&  di»c  xvi.  on  t  Cor.  xL  ft,  p.  58. «  mi).  of  I 
Wofk*.    Smith,  in  his  Discount  oo  Proplwcy,  spprabtudi  that  siopnt 
esBsd  foo^tcf,  when  (be  map  or  pMlms  were  coinpesed  nnder  tbt  no 
Sbmw  of  iht  OMat  SpfaHf  M  lbs  smtnd  at  aiaaDal  iinuiuasutt.    PBba|» 
ssas  flf  ib«  pfspbiis  taSTtaff  uHcrsd  awh  imfinA  wmpaMam  W  m^ 


rH*P,  T|.]  or    THE    PROPHETS.  239 

We  Imre  ohwrred.  that  a  prophet,  in  the  tttrict  uid  proper 
BOnto,  was  one,  to  wlirxu  the  know)e<l|re  of  vecret  tluugs  wM 
TcveaJed,  m  order  that  he  mt^ht  declare  them  to  others.  Of 
such  propheca  the  talmudiBts  reckon  forty-eight  from  Abraham 
to  MaJac^^  and  seven  proptietf  aaes.*  It  is  remarkable,  that 
though,  to  make  up  their  catalogue,  tlity  take  in  Eldad  and 
Medad,  meationed  in  the  book  of  Numbers,  cbap.  xi.  26; 
Cdtceraing  whom,  bowevur,  il  does  not  appear  that  they  re- 
reaied  any  secret ;  but  their  propbeayinf;  waa  no  more  than 
exboctin^  the  ptraplu  to  obedience  to  God,  to  which  they  were 
movnd.  and  in  which  they  were  aasitited  by  the  Holy  bpirit, 
as  were  the  rest  of  the  neventy  elders,  vcr. '35;  notwithstand- 
ing Una,  i  say,  Ihey  do  not  admit  U&tiiel  into  the  liat.i-  nor 
place  h»  writiuf^  among  those  of  the  prophets,  hut  only  among 
the  ha;^ogmpha;:t  which  tliey  reckon  of  the  least  authority 
of  all  tlie  canonical  books.  The  reasonv  they  assign  for  it.  as 
tb<y  an  radted  by  the  authors  of  the  Ancient  Univeraal  His* 
tory,§  are, 

1st.  'Iliat  Daniel  was  a  counter,  and  spent  his  life  in  luxury 
and  grandeur,  in  the  service  of  on  ancircumciscd  king. 

'^dly.  That  the  spirit  of  prophecy  was  confined  to  the  land 
of  Canaan,  out  of  which  he  Uved  all  bis  life.  And  some  have 
added  a 

^  reason ;  namely,  that  he  was  made  a  eunuch,  according 
to  Isaiah 'h  prophecy,  which  he  delivered  to  Hexckiah,  2  Kings 
XX.  18;  and  such  were  excluded  from  entering  into  the  con- 
gregntkn)  of  the  Lord :  though  Aben-Ezra  vindicates  him  from 
tins  tmpntBtion.|t 


tnitlti  Kive  occnsioa  to  the  oure  geaenJ  sppUcaiion  of  the  uam  to  oil  «bo 
Ring  divine  hjmuw,  sceoaipuiied  mtJi  innnuncntal  muaic  S«c  Snidi'i 
Select  DiscouiWii,  p.  330.  233. 

*  Vid.  Megill.  fol.  xh.  i,  ci  It-S.  Jarchi  ad  loc. ;  vid.  euaia  noum  Vomii 
ad  p.  104;  Msinwa.  uset.  de  Fnndsnieni.  Lsgis.  edit.  Amsie).  ItiWh 

-f  Vid.  Cocceii  ewetpi.  Gmsr.  Cod.  Sanliedf.  cap.  xi.  wci.  x«i.  p.  334, 
edit.  Aouid.  1619.  Hi  (Rtnipc  U^^iu,  Zacliaiias,  «i  MiilxInaH)  pnt«u- 
baiU  ipal,  qui  tmenl  proplisto,  qvua  Dwiel  doo  fupril  prophvu.  lft%e  illii 
ra^Of  ob  viuua  vbioiwni. 

t  Mainwrn.  Mora  Ncrovh.  part  ii.  cap.  xlv.  p.  318,  319.  edit,  fiusuwf. 
DsnI.  1629. 

^  llni.  of  the  Jewt,  booh,  i.  dii^k  vii.  bwl  iti.Mfalia.aou. 

I  Aben-Etfi  io  DssM. 


340 


JRWISH    ANTIQCITtRt. 


[book  I. 


R.  Johnnan  in  reprefleiit«d  in  tlic  Oemara  u  castji^  a  itiU' 
more  injuhouii  r«Hection  oo  him  ;  Damely,  that  he  stole  into 
Egypt  to  buy  hogs,  at  the  time  Nebuchadnezzar  set  up  hitf' 
goldeii  image,  and  liis  three  friends,  Shadrach.  MeKhech,aDd.i 
Ahednego,  were  thruwii  into  llic  fiery  furnace  for  refusing  tcii 
worship  it.* 

Afler  all,  it  is  easy  to  discern  what  was  the  trve  cause  of 
the  rancour  which  many  of  the  tabbies  have  discovered  iigmtiiit' 
this  eminent  prt>phvl :  it  is  because  he  ha»  so  clearly  predicted 
and^ascertiiined  the  time  of  the  Messiah's  coming,  which  t* 
long  since  elapsed  ;  and  because  of  the  $^at  advantage  which 
the  Cliriftlians  have  hereby  obtained  in  tbeirar^umentii  against 
the  Jews.  Therefore,  I  say,  though  their  liistonan  Josephus 
waa  «o  far  from  denying  bim  the  title  of  a  prophet,  that  he  haa 
in  several  respects  given  him  the  preference  to  tbe  rest  of  the 
prophets  ;1-  and  notwithstanding  the  high  character  that  is 
given  of  him  in  the  prophecy  of  Ksekiel,  chap.  xiv.  14, 
wherein  he  is  ranked  witli  \oah  and  Job,  men  of  eminent 
hghteousnesa  and  piety ;  nevertheless,  several  of  the  ruU)ieM, 
though  not  all.t  have  spitefully  endeavoured  la  sink  his  cha- 
racter below  that  of  a  prophet,  or  even  of  a  good  man. 

Malachi  has  been  commonly  reckoned  by  tlie  ChnstiBiu 
the  last  prophet^  under  the  Old  Testament  dispensatiou,  with 
whom  the  spirit  of  prophecy  ceased  four  hundred  eightv-six 
years  before  Christ.  Nevertheless  Jonephus  mentions  several 
others,  who  during  those  ages  predicted  various  future  event* 
by  the  spirit  of  prophecy ;  as  one  Judas  an  E«eiw,B  SazDeaa,if 
Mahanecn  ;**  and  Hircaniis  the  high'phest,  the  fourth  of  the 
Asmonean  princes  from  Judas  Maccabeus,  is  said  by  Josephos 


*  Vid.  Cod.  Suthedrio,  ap.  id.  sect.  idli.  spud  Cocomi  «xosrpc.  Gcnir. 
p.  3tO,  adiL  AisiNl.  1629. 

t  Aaliii.  lib.  t.  cnp.  li.  mci.tu.  p.  Si2,  edit.  HsTcre. 
}  Vid.  Hottrago.  Thmur.  Ffatlakg.  Ub.  ti.  csp.  i.  seci-  Bl.  p.  i\\,  edn. 
[T^V.  1649. 

(  SoMith  the  Talmud  liliFMiAc.     Vid.  Coeceti  riu:CTpi.  Oemsr  Suhedr. 
asp.  L  tecl.  lUL  p.  156.     Tndiint  MagvNn,  t%  quo  monui  nim  proplMfis 
iMteriote*,  Ilaggctu,  ZscfaahsU}  MaUduu,  kblstiu  at  Sp'thttu  Suetua  tb 
Flanelf. 

n  Anii(|  [ill.  xiii.cap.ii.MCt.U.  p.665,Mlrl  Uarerc      Ic^lmw rt^m  Eifw^rw* 
|W  ra  ^»^,  •(•ji««rt  ti  nr  ef  wpmnn  Itc^waptMV  roXfttir. 
f  lA.  IT.  sap.  t  Met  t.  p.  760.  **  fM.  atfk.  a.  aiet.  v.  p.  m. 


I.   VI.] 


PROPHBT*. 


241 


lo  be  honoured  with  three  of  the  hif^faeat  di^itiefl,  beint^  a 
prophet,  as  well  as  pnncr  and  high-priest.  In  his  Antiquities 
be  gives  two  instancett  of  his  prophetic  gift**  Howerer  that 
be.  we  have  good  authority  to  add  John  the  Baptist  to  the 
list  of  proph«ts  under  lh«  Old  Testament,  though  his  history 
U  recorded  in  the  N«w ;  for  h«  Ured  and  prophe«ied  before 
tbc  kingdom  of  God.  or  the  Messiah's  kingdom,  was  set  up. 
Accordingly  our  Saviour  distinguishes  the  time  in  which  John 
the  T)*ptii)t  lived,  from  the  time  of  the  kingdom  of  God,  or 
the  gospel  dispensation.  "  Among  tJio5e  that  are  born  of 
women.  Ihi^re  is  not  a  greater  prophet  than  John  the  Baptist, 
but  he  that  is  leaat  in  the  kingdom  of  God  is  greater  than  he." 
Luke  vt).  24 ;  that  is,  on  account  of  the  clearness  of  the  gos- 
pel revelation,  by  means  of  which,  ordinary  Christians  may 
know  more  of  the  glories  of  divine  grace,  than  any  of  the 
Old  Testament  prophets,  or  even  John  himself  knew. 

On  the  same  account  we  may  add  to  the  hst  of  the  Old 
Testament  prophets,  Zachariah,  the  father  of  John,  "  who  was 
filled  with  the  Holy  Ghost  and  prophesied,"  l.uke  i.  G7 ;  and 
Itkewiae  Simeon,  and  Anna  the  prophetess ;  chap.  ii.  2&.  36. 
Indeed,  some  of  the  Jewish  rahbies  will  not  allow  that  the 
spirit  of  prophecy  ever  quite  departed  from  them ;  but  they 
tell  us  of  a  certain  SaZovxta,  or  torch  of  prophecy,  one  shining 
when  another  was  set.  R.  Kimchi  gives  us  this  mystical  gloss 
upon  the  following  passage  in  the  First  Book  of  Samuel :  "And 
it  came  to  pass  at  that  time,  when  Eli  was  laid  down  iu  his 
place,  and  his  eyes  began  to  wax  dim,  that  he  could  not  see, 
aod  ere  the  lamp  of  God  went  out  in  the  temple  of  the  Lord, 
where  the  ark  of  God  was,  and  Samuel  was  laid  dovro  to 
sleep,  that  the  I*ord  called  Samuel,"  chap.  iii.  2 — 4 ; — I  say, 
R.  Kimchi,  glossing  on  these  words,  saith.  "  This  is  spoken 
mystically  concerning  the  spirit  of  prophecy ;  according  to  the 
saying  among  our  doctors.  The  Kun  ri^eth,  and  the  suD 
•etteth ;  that  is,  ere  God  makes  the  sun  of  one  righteous 
man  to  set,  he  makes  the  «nn  of  another  righteous  man  to 
rise." 

But,  leaving  the  Jewish  whims  and  fables  concerning  the 
number  of  their  prophets,  we  proceed  to  iaquiie  coocemiiig 


*  Lib.  xiii.  cap.  a.  MCt-  ui-  p.  MS;  u>d  cap-  xu-  »Kt  i.  p.  644. 


919 


JBWian    A9(TI4}GITIKi. 


[■OOK  1. 


the  manner  in  which  the  rerelalion  wis  made,  both  by  God 
to  the  jiropheu,  uiil  by  thuiu  tu  the  peoplc- 

HoireT«r,  before  we  directly  consider  the  muin«r  iu  which 

Ood  revealed  accrcu  to  the  prophets,  it  will  be  proper  to 

prcmiic  a  tew  words  concerning  the  qualilications  of  a  pro- 

iphet,  or  tfao  pre-rcqaiRitett  to  h  tnan'B  receiving  the  spirit  of 

prophecy. 

-  The  first  and  moit  esseuti&l  quaUfkation  of  a  prophet  was 
true  pioty.  Tliis  is  the  conitant  sense  and  opiaion  of  the 
iewish  doctors.*  To  which  agree  those  words  of  St.  Peter, 
•'  Holy  men  of  God  spake  as  they  wcro  moved  by  the  Holy 
GhOdt;"  2  Pet.  i.  21.  Yet  this  central  rule  in  not  without 
excsptions ;  for  Obd,  on  special  occamons  and  tor  particular 
'purpoMS,  Bometimee  vonohsafod  the  prophetic  spirit  to  bad 
nan;  as  to  Balanm,  "  who  loved  the  wages  of  unriKhtoous- 
nesB."  However,  it  may  well  be  aupposed,  that  nooe  but 
good  men  were  stated  prophets,  k>  as  to  be  frequently  &- 
roared  with  the  diviiM  afflatus  ;  and  especially,  that  none  but 
neh  were  honoured  with  being  employed  an  the  writers  at 
any  part  of  the  canon  of  Scripture;  insomuch,  that  tlie  as- 
sertion of  St.  Peter  concerning  the  written  pnipheeies  of  the 
Old  Testament,  is  true  without  exception. 

We  may,  perhaps,  reasonably  aooouot  for  the  ceasing  of  the 
spirit  of  prophecy  trom  among  the  Jews  in  the  latter  ages  of 
Iheir  polity,  till  it  was  revived  at  the  comiag  of  our  Smvioor, 
from  their  universal  degeneracy  and  corruption  in  religioA 
and  morals. 

2dly.  The  mind  of  the  prophei  roust  be  in  a  proper  posture 
and  frame  for  rcreivin<;  the  divine  afflatus,  or  prophetic  spirtt ; 
that  is,  say  the  doctors,  it  must  not  be  oppressed  with  grief, 
or  disturbed  with  passion  of  any  kind.  Their  tradition  says^ 
that  Jacob  did  not  prophecy  all  the  time  of  his  grief  for  Uie 
loss  of  Joeeph ;  nor  Moees  for  a  loog  time  after  the  return  of ' 
the  spies,  who  brought  an  evil  report  of  the  land  of  Canaan, 
beoauAc  cf  hio  indignation  against  them.i-  And  by  the  holy 
spirit,  which  David  pray^  might  not  bo  talcen  away,  but  r^ 
'  Mored  to  bin,  Psalm  li.  10, 11,  the  Cbeldee  Paraphrasl.  and 
tbe  Hebrew  oommentaton,  mideratand  the  spirit  of  prophecy, 

'  BduiBMt.  Morth  Nrtoch.  jnui  li.  ra^i.  niit  p.  284. 
♦  &l«iiiKi«.  MOTfb  Netocti.  «ir.  nxvi.  p.  tW,  •••. 


CHAP.  VI,] 


OP   TRR    PftOPIlRTt. 


vrhicli,  they  say,  vru  withdrawn  oa  account  of  his  sorrow  and 
grief  for  biB  shameful  miscarriage  in  Lbe  matter  of  Uriufa. 
And  when  be  prajs.  that  Ood  would  "  make  him  to  hear  joy 
and  gladueu,"  ver.  8,  they  uoderstand  it  of  a  cheerl'nl  frame 
of  mind,  which  would  fit  him  for  receiving  the  prophetic  af- 
Aatui ;  and  **  the  free  spirit,  with  which  he  prays  he  might 
be  upheld,"  ver.  12,  they  interpret  of  a  aptrit  of  alacrity  and 
Ubertv  o(  mind,  free  from  the  oppreeoion  of  grief,  or  diKcom- 
poBure  of  paasioa. 

In  order  to  prove,  that  pawkm  disqualified  a  man  for  re- 
ceiving the  prophetic  afflatus,  they  allege  the  story  of  Elisha, 
in  the  third  chapter  of  the  Second  Book  of  Kings :  when  the 
kings  of  Judah,  and  Israel,  and  Edom,  in  their  distress  for 
water  during  on  expedition  agaiost  Moab,  came  to  Klisha,  to 
inquire  of  Ood  by  him,  the  prophet  seems  to  hare  been  moved 
with  indignation  against  the  wicked  kiog  of  Isruel,  addressing 
him  in  the  following  maimer:  "What  have  I  to  do  with  tliee? 
Oet  ibee  to  the  prophets  of  thy  father,  and  to  the  prophets  of 
thy  mother ;  surely  if  it  were  not  that  1  regard  the  presence 
of  Jehoeaphat.  the  kingof  Judah,  I  would  not  look  upon  thee, 
nor  see  thee:"  2  Kings  iii.  12,  13.  However,  being  willing 
to  oblige  Jehoftaphat.  "  he  railed  for  a  mitistrel;  and  it  came 
to  pasH  when  the  minstrel  played,  that  the  hand  of  the  Lord 
came  upon  him;"  ver.  15.  The  use  of  the  min^lret  seenu  (o 
be  to  calm  liis  passion  and  compose  his  mind,  that  he  might 
be  fit  to  receive  the  divine  ntHatua. 

Tliis  may  perhapa  suggest  to  ua  one  rtason,  why  the  pro- 
phetH  pructiecd  muaic,  see  1  Sam.  x.  5 ;  namely,  because  of 
its  tendency  to  compose  their  minds,  and  to  free  them  from 
■11  auch  melancholy  or  angry  passions,  as  would  render  ihem 
unfit  for  the  spirit  of  prophecy.  We  find  this  remedy  sue- 
oessfttUy  applied  to  Saul's  melancholy :  "  And  it  came  to  pass, 
when  the  evil  spirit  from  Go<l  van  upon  Sanl,  that  David  took 
an  harp  anil  played  with  his  band  ;  so  Saul  was  refreshed  and 
was  well,  and  the  evil  spirit  dqiartcd  from  him;"  1  Sam.  xvi. 
23.  This  evil  spirit  was  perhttfM  origiuolly  nothing  but  me- 
hncboly,  or  grief  and  anguish,  which,  however,  tbro(^;li 
diraie  penmnioa,  was  wroo^  upon  and  heighteaed  by  the 
iniiaiifttioiu  «f  some  eril  apirit,  which,  at  tioica,  it  seemB. 
instigated  hin  to  prophesy :  "  It  came  to  pass  on  the  morrow, 

R  2 


24-1 


J e WISH  antTqvitTI 


■oo»< 


that  the  eril  ipirit  crnne  upon  him,  and  h«  pm|ihtait^  in  th*] 
midst  of  ibe  house,"  1  Sani.  xviii.  10;  whic))  theTargutu 
Jonathan  rendera  "tDBanirit  in  medio  domus;"  and  RablA^ 
Leri  Hen  (Irrfihon  gInueH  upon  it  thus:  "  He  spake  in  the 
midst  of  the  houBe  very  confusedly,  by  resBon  oi  the  uvil 
Bpiht."     But  why  this  should  be  calk-d  prophesying  is  not 
Msy  to  determiDe.  unless  he  sometiroes  suog  in  his  raving 
fits,  since  singing  is  called  prophesying,  u  we  ha^e  already' 
shown.     Mr.  Heoiy   supposes,  Saul   pretended   a  religions 
ecstasy,  imitatinfjr  the  motion*  and  gestures  of  a  prophet,^ 
with  a  design  to  d(«o\'  David  into  a  snare,  and  put  him  oi 
from  bis  gnnrd,  and  perhaps,  tr  hu  could  kdl  him,  to  impute 
it  10  a  divine  impulse.     However  that   wub,  Saurs  original' 
disorder  was  probably  nielancboly.  for  which  music  was  »{ 
proper  remedy.     And  so  it   in  often  atill  found   to  be;   par-'' 
ticularly  for  the  deep  melancholy  occasioned  bv  the  bite  of  t 
tatancula,  which  is  ordinarily  cured  by  this  means.    Vvu  may 
see  a  great  variety  of  instances  of  the  powesful  effects  of  music 
in  calming  the  poasions  of  the  mind,  and  in  some  cases  curing 
the  diKordcra  of  the  bodv.  produced  by  Ikichart  in  his  Hie- 
rotoicon.^ 

We  come  now  to  consider  the  maimer  in  which  God  n^ 
vealed  secrets  to  the  prophets :  which  the  apostle  saith  was 
«YjXtrr^on-«»?,  "  in  divert  manners."  Heb.  i.  I,  as  by  dreuns. 
visions,  inspirations,  voices,  and  angels. 

Ist.  By  dreams  and  visions.  I  join  these  together,  since 
they  seem  to  \te  sometimes  used  as  synonymous  terms;  and 
visions  )m|jort  no  more  than  prophetic  dreams.  'I'hos  Neba- 
chndoexzar's  dreain  is  called  the  visions  of  his  head  ;  Dan.  ii. 
2fl.  And  so  is  Daniel's  dream,  chap.  vii.  1.  This  is  pn> 
perly  what  we  are  to  understand  by  a  "  vision  of  the  night," 
in  the  book  of  Job.  chap.  xx.  8;  and  God  is  snid  to  speak 
**  in  a  dream,  in  n  vision  of  the  night ;"  chap.  Kxxiii.  14,  16. 
And  in  Genesis.  God  "spake  unto  Israel  in  the  visiooi  of 
the  night :"  chap.  xlvi.  2.  N^vertheletm.  in  Homo  other  places, 
iviaions  seem  to  be  distinguished  from  dreams ;  as  in  the 
Mlowing  paasage :  "  Your  old  men  shall  dream  dreams,  and 
your  young  men  shall  see  visions;"  Joel  ii.  28.  When  a 
Tiaioa  ia  diattnguished  from  a  dream,  I  conreive  it  detiotM 
*  Psfi  1,  lib,  U.  cap.  sliv.  p.  461^-405,  Oper.  n\.  ii.  ina. 


CHAP,  vr.l 


DF   THE    FROPIIBTS. 


245 


the  repraeeniatioD  of  tbings  Disde  to  the  iiua^uatioii  of  the 
prophet  whiJe  he  is  awoke.  Ferbape  ibe  diiibrence  between 
prophetic  dreams  and  vuioiis  may  be  much  tite  same  as  be- 
lwci.'n  common  dreams  and  a  deUnuui  in  a  ferer;  in  which 
the  patient,  though  awake,  imagines  he  sees  things  and  per> 
MUiB  that  are  not  prcaent,  and  of  which  therefore  bis  senses 
l^ivc  hiui  nn  notice. 

Such  was  the  vistan  that  St.  Peter  saw  iii  a  trance  or  ecs- 
tasy; Acts  xi.  5.  For  he  saw  it,  not  upon  his  bed  in  the 
visioog  uf  the  iiighl,  but  on  the  houae-top  about  noon,  while 
he  waa  at  prayer;  chap.  x.  H.  lU.  Such  perhaps  was  Paul's 
vision  of  the  third  beaveus,  2  Cor.  xii.  1,  2.  4 ;  though  whe- 
ther this  was  not  more  than  a  vision,  Paul  himself  could  not 
inform  us  :  "  Whether  in  the  body,  1  cannot  tell ;  or  out  of 
the  body,  I  cannot  tell:  God  kiioweth."  That  is,  whether 
cele&tial  objects  were  represented  to  him  in  a  vision  only;  or 
whether  his  soul  was  really  for  a  lime  separated  from  bis  body, 
and  tniuslated  mto  the  heavenly  regions.  However,  by  the 
way,  wti  may  surely  conclude,  from  St.  Paul'a  uncertainty  on 
this  head,  that  the  soul  is  something  quite  distinct  from  the 
body,  ninch  can  exist  and  act,  and  receive  and  undemLind 
celestial  things  in  a  state  of  separation  from  it;  uthcr\%i»ic*  the 
•oul  must  have  had  this  vision  in  the  body,  or  not  at  all,  and 
it  could  have  been  no  doubt  witli  St.  Paul,  whether  at  this 
Ixuut  be  was  m  the  body  or  out  of  the  body. 

Again,  the  word  vision  is  applied,  not  only  to  such  tma- 
gioary  representations,  but  to  real  miraculous  appearances 
made  to  the  senses-  Thus  the  angel's  appearing  to  Zacbariaii 
in  the  temple  is  culled  a  vision ;  Lake  i.  ii"^.  iSometimcs  the 
wotd  is  used  inalaxersensc,  for  any  kind  uf  divine  revelation; 
as  the  voice  which  the  child  Samuel  heard  in  the  uxbernacle, 
is  colled  a  vision,  though  it  doc!>  not  seem  to  have  been  ac- 
CfMupsuied  with  any  bensibic  appearance;  1  Sam.  iii.  16. 
The  books  of  the  prophecies  of  Isaiah,  Obadioh,  ajid  N'afaum, 
Hte  expressly  called  tlieir  visions;  though  it  does  not  itcem 
probable,  that  all  the  revelations  contained  in  them,  were 
conveyed  to  the  prophets  by  viMunury  representations. 

It  has  been  inquired,  how  the  prophets  could  certainty  dis- 
tinguish Uiusc  prophetic  drcamo  and  visions  from  cuamiuu 
drwuns,  and  from  cnLbusiastical  and  diabolical  delusions ;  fur 


340 


JEWiaB    AKTtQVITin. 


BOOR  t. 


which  parpoMs  serera)  criteria  have  been  aasi^«d  by  Jewish 
and  Christian  wrilera ;  for  instance, 

I  St.  Divine  dreama  and  visioDB  are  said  to  have  been  known 
by  the  extraordinRry  majesty  and  splendour  of  the  appear- 
ance, or  the  Btreiij^h  and  vigour  of  the  repreaentiitiun  mad« 
to  the  prophet,  and  the  Uvelineas  of  his  perception  of  it;  see 
Dan.  vii.  8;  viii.  27 ;  x.  8  ;  which,  Honietimes,  was  such  as 
the  feeble  powers  of  nature  could  hardly  sustain.* 

2dly.  During  the  divine  ecataay,  the  prophet  had  the  full 
exercise  of  his  rooAon  if  whereas  diabolical  posaes«ot\s  and 
inaptrations  threw  him  intu  a  5t  of  maducas.  8o  Virgil  d»> 
scribea  the  Sybil,  wbvn  tlie  prnphuLic  afflatus  came  upon  her, 
as  perfectly  distracted  and  raving. 


-Subito  DOD  vultus,  noD  color  unui. 


Non  cofDpnt  maaieK  coniK :  B«d  penu*  snhduu. 
El  rabie  fen  cords  niment ;  majorqne  riien, 
the  flKMtale  Huaiis :  ASlua  eat  Niuaiae  quuik> 
Jim  proprioTS  Osi. 

XneML  vi.  1. 47,  et  mi^ 

3dly.  The  nnbjoct-matter  nf  divine  visions  and  revelations, , 
it  is  supposed,  was  aJway*^  Henoua,  weighty,  and  imjiortnntjj 
such  as  it  became  tlie  wiulom,  and  holiness,  and  nmjeaty  of] 
God  to  reveal. 

After  all,  if  we  are  content  without  being  wiee  above  what 
is  written,  wc-  must  frankly  acknowledge,  we  do  not  certainly 
know  what  those  criteria  were.  But  of  this  we  may  be  sure, 
and  it  is  sufficient,  that  God,  who  has  an  absolute  power  over 
thu  hearts  and  spirils  of  men,  can  give  any  man  certain  eri- 
deoce  and  aaeurance  in  his  own  breast,  that  a  revel 
which  he  ia  pleased  to  vouchsafe,  does  indoed  come  fram' 
him;  otherwise,  God  would  be  supposed  to  be  the  most  iu- 

*  Mainon.  de  Pundsmeni.  Lfgis,  cap.  vh.  hcL  iii.  p.  93.  103,  edit 
Irtetpict  Vmiii,  Aiulel.  1660. 

f  Thi*  n  i{[re«al>l«  to  tli«  definition  whidi  Haimonidn  giTat  of  proi^' 
pbscy,  ihst  il  to  sa  taflamc*  ot  iba  Deity,  Km  upon  ih*  nliond,  aad  thsn 
QpOB  ihs  iiBSgiBaiiva  bcoltjr,  by  iIm  nadislioa  oflJic  adrra  ialvUsci.  Wd. 
Uorah  Nevodi*  pan  ti.  c^-  xxt-vi.  p.  3^ ;  compani  cap.  xxxtUI.,  wpecisUy 
p.  SOO.  Pe  TCfU  propbciis  taoium  lo<iimtua  sum,  ut  nenpc  •xcipun  eoi, 
>^Qi  aolli  ntionnlia,  neqiifi  Mjaentiain  bib«nt,  led  nudas  tAnuim  imsgins- 
ttooH*  M  coglutjooeB.  RcMoo,  ihenftm,  Accordiai  to  tUi  Judtoow  rabbi, 
*faa  «l«ay«  in  caMCfM  dahsg  the  ptopbMK  tcstaay. 


cnA»*Ti.] 


or  TME    FROPKKTa. 


9*7 


potent  nf  all  rational  beings,  whOj  while  he  is  capable  of  coo- 
veying  bis  mind  to  his  creatures,  is  incapable  of  making  them 
■ensibJe  that  he  duea  so.  When  Jacob  awoke  out  of  his 
sleep,  he  certainly  knew  (by  what  critenoa  we  connoi  tell) 
that  the  visionary  dream,  willi  which  be  had  been  favoured, 
was  of  God;  Geo.  xxviii,  16.  Pharaoh,  though  &  heathen 
king,  knew  hi«  dream  was  extraordinary  and  prophetic,  as  ap- 
peart  by  his  spirit  being  so  troubled  about  it.  and  by  hi«  send- 
ing for  all  the  magicians  and  wise  men  of  Egypt  to  explain  it 
to  him;  Gen.  xli.  8.  And  Nebuchadnozxar  was  sure  he  had 
Imd  an  extraordiuary  prophetic  dream,  though  he  could  not 
recolteot  it.  Otherwise  no  caonot  suppose  he  would  have 
been  ko  exceeding  augry  at  the  wise  men  of  Babylon,  for  not 
reTealing  and  explaining  it  to  hioi ;  Dan.  u.  12.  And  no 
doubt  Uod  gave  Abcahani  likewise  such  irresistible  evidence 
and  assurance,  that  it  was  he  who  commanded  him  to  nacri- 
lice  his  son  Isaac,  as  overcame  all  the  reluctance  of  paternal 
aAlCtion,  and  whatever  reaaon  might  object  against  so  unn&- 
tuml  a  saoritice,  or  ho  would  never  have  set  about  it. 

Thua  much  for  the  criteria  by  which  the  prophets  might 
know,  that  their  dreams  or  visions,  and  other  revelations,  came 
from  God. 

Before  we  have  doou  with  this  head,  it  will  be  {iropor  to 
inquire,  by  what  critena  other  persons  might  judge  and  be 
assured,  that  the  revelations  which  the  prophets  delivered. 
were  tnw  divine  revelations. 

Here  it  must  be  observed,  that  if  the  prophet  ddjvered  any 
thing  that  was  oODtradiotory  to  the  invariable  law  of  nature, 
it  was  to  be  rejected,  and  he  was  to  be  treated  an  a  false  pro- 
phet, even  though  he  produced  miracles  in  evidence  of  his 
mission  from  God;  Dout  xiii.  1 — 3.  For  it  was  a  muoh 
more  supposeable  case,  that  the  devil  might  counterfeit  oura- 
dse,  titan  that  God  would  contradict  the  immutable  law  of 
nature. 

But  if  nothing  which  the  prophet  delivered  was  contrary  to 
that  law,  then  his  divine  mission  might  be  evidenced  variotM 
ways : — 

Ist.  By  the  sanctity  of  his  own  life,*  which  afibrded  very 

*  Maimnti.  dc  FuoduimL  L^gia,  cap.  vti.  (VCt.  i.  it  p.  07—69,  cdil.  M 
■utcipret.  Vontii,  Anutel.  I6tt9. 


348 


JBWISH    AKTIQtllTIK*. 


[ftOOK  U 


pnlNble  growid  to  bcliere.  that  he  did  not  comiterfuii 
frnteod  revdatiooB  which  bad  uot  becii  made  tu  him.  Upoo'' 
this  «videace,  lUrod  regarded  John  the  B&pttat  u  &  divine 
prophet.  He  "  feared  John,  knowing  that  he  was  a  just  man 
tnd  holy;"  Mark  vi.  30. 

2dly.  By  Uie  tesliinany  of  other  prophets  of  undoubted  ve- 
laetty.*  Thutt  Moses  bofe  testimony  to  Joshua,  when  he  gave 
him  a  charge  in  the  name  of  God  Mont  all  the  congregation ; 
Deut.  xxxi.  23.  And  John  thu  Baptiiii.  whom  the  Jews  ac- 
knowledged to  be  a  prophet,  twre  witness  to  Christ;  John  i. 
29.30. 

3dly-  Sometimes  his  miesMHi  was  proved  by  minictes ;  aa 
the  miftsioo  of  Moses  to  the  people  of  Israel,  Exod.  iv.  1 — 10. 
and  afterward  to  Pharaoh,  chap.  vtj.  9. 

4thiy.  At  other  times  by  some  sodden  and  remark  able ' 
judgment  from  Uod,  upon  such  as  alighted  and  rejected  the 
maaage  he  delivered  in  the  name  of  the  Lord :  as  on  Jero- 
boam, when  he  commanded  the  man  of  Ood  In  be  taken  into 
custody  for  tlie  prediction  be  delivered,  1  Kings  uii.  1 — 6; 
and  in  the  case  of  Elijah's  calling  down  fire  from  heaven,  to 
eonaamc  the  cftptainn  and  troops  of  the  king  of  Samaria; 
2Kingti.9— K\ 

fithly.  By  the  accomplishment  of  his  predictions ;  whereas, 
if  what  he  foretold  did  not  come  to  pass,  he  wa.<t  to  be  treated 
as  a  false  prophet ;  Deut.  xviii.  22.  Yet  this  rule  was  not  to 
hold  concerning  the  predictions  of  judgmenta,  but  only  of 
good  things  or  favuurablo  events;  see  Jer.  sxviii.  9.  But 
aa  for  prophetic  ibreateuing^,  they  were  supposed  to  be  con- 
.  diUonal,  and  that  the  judgments  or  punishments  denounced 
might  be  averted  by  repentance.  It  is  evident,  the  Xine- 
vites  understood  Jonah's  prediction  of  the  deatructiou  of  their 
city  in  forty  days  in  this  sense,  though  delivered  without  any 
[Sondition  crpressed ;  Jonah  iii.  4.  Otheru'iM:,  they  would 
had  no  encouragement  to  repent,  in  hopes  tJiat  Lhorcby 
I  jadgmenl  might  be  averted ;  ver.  9.  It  was,  liiurefore,  no 
['Vvidence  against  Jonah's  bemg  a  true  prophet,  commissioned 
[«f  Ood,  that  this  hta  prediction  was  not  fulftlled.f 

It  is  very  proper,  while  we  are  upon  the  subjtKt  of  pro- 

*  Mataxxi.  At  Fimrliaumi  legn,  csp.  a.  *ecL  ix.  p.  147. 
Y  MslBoa.  de  Fundunenl.  hefiit  etp.  a.^McL  ii.— vai. 


finkT.  Ti.l 


or   THV    PSOPRETS. 


phctic  dreams  and  visions,  to  inquire  whether  thu  accounti 
of  the  severnJ  symbolical  actions,  said  to  be  done  by  the  pro- 
phets, are  hiitoricH  of  real  tactii,  or  only  relalioua  of  tJieir 
dreams  aodvisiuoft.  Such  as  Isaiah's  walking  naked  and  bare- 
foot three  jreara,  "  for  a  «ign  and  wonder"  upon  Egypt  and 
Ethiopia,  chap.  xx.  2,  3 ;  Jeremiah's  hiding  his  girdle  in  a 
rock  bv  Enphrntes,  chap,  iciii.  4.  5  ;  Rzekiel's  mock  siege  of 
Jorusaiem,  chap,  iv.;  Hosea's  raking  a  wife  of  whoredom, 
chap.  i.  2 ;  and  several  otbcra. 

Learned  men,  ofconi^iderable  repulatiun,  have  been  divided 
in  their  sentiments  on  Uii-s  iiuustiiin.  Aharbuncl  and  R.  Solo- 
mon among  the  Jews,  and  the  generality  of  Christian  writers 
before  Calvin,  understood  these  iinrralives  in  the  hteral  seose, 
as  histories  of  real  faictt.  On  the  olh«^  side,  A)>cn-E/ra  and 
MlilDonides,  *  and.  since  Calvin,  several  other  Christian 
irriterB  take  them  to  be  onlv  relations  of  prophetic  dreams 
and  visions. 

The  principal  nrgnment  alleged  to  prove  these  actions  were 
really  done,  is,  thst  several  of  them  are  said  to  be  signs  to  the 
people:  as  Isaiali's  walking  naked  and  barefoot,  Ezekiel's 
mock  siege  uf  Jerusalem,  chap.  iv.  3,  and  his  removing  hbi 
hoDsohold  goods ;  chap.  xii.  6.  Now,  it  is  said,  how  could 
that  be  a  sign  to  any  people,  which  never  was  presented  be- 
fore them,  but  only  ucted  in  the  imagination  of  the  prnphet  1 
To  this,  however,  it  may  be  replied,  that  these  cjcprc«aions, 
"  this  shall  be  a  sign,"  or  "  I  have  set  thee  to  be  a  sign  to 
the  houHo  of  Israel."  were  a  part  of  the  dream  or  vision  ;  the 
prophet  imugining  not  only  that  he  saw  and  did  certain  things 
or  actions,  but  that  be  beard  such  declarations  concerning  the 
end  for  which  they  were  designed,  lliese  were,  therefore, 
imagtoary  signs,  given  to  imagmary  persons ;  but  when  after- 
ward the  vision  was  revealod  to  tlie  real  pereons,  for  wliose 
use  it  was  intended,  it  must  have  the  Karae  efiect  upon  them 
(provided  they  believed  it  to  be  a  divine  vision)  as  if  it  had 
b«en  a  real  fact,  and  transacted  l»efore  their  eyes.  And  thus 
what  was  done  in  vision  was  properly  a  sign  to  them  to  whom 
it  was  declared  and  applied  bv  the  prophet. 

On  the  other  bond,  to  prove  that  thei^e  symbolical  actions 
of  the  prophets  were  dooe  only  in  imagination,  or  that  the  uC' 
*  ^'id  Maimon.  Morvli  Nemcb.  )isii.  ii.  rap.  xir'i. 


aw 


JEWISH    ANTlQDlTiaa. 


[booe  U} 


counts  of  Uwm  ore  mere  narrative*  of  the  prophets* 
or  vi&iofu.  it  is  alleged, 

lot.  That  sereral  of  tb«  things  aaid  to  be  done,  are  highlyl 
iapmbafale,  if  not  impoBsible  to  be  really  performed.  For 
^JBMtaiKe,  that  Inuah  should  walk  naked  and  barefooted  three 
together,  summer  and  winter,  even  if  you  ottderfttand 
^  his  being  naked,  merely  being  without  hia  upper  ^^ment: 
that  Jeremiah  akould  send  yoket  lo  the  kiu^  uf  Udom,  aud 
lo  the  king  of  Moab,  and  to  the  king  of  the  Anunoniteti,  and 
to  the  king  of  Tyrus.  and  to  the  king  ofZidon,  Jer.  xxvii. 
3;  and  that  he  should  take  ao  long  a  journey  as  from  Jeru- 
•olem  to  the  Eophrates,  which  in  about  five  hundred  miles,  to 
hide  hifi  girdle  in  u  rock ;  and  that  after  it  was  rotted,  he 
should  take  the  same  long  journey  to  fetch  it  back  again, 
chap.  xiii.  4.6,7;  and  that  he  should  take  a  wine-cup  froBft 
God*  and  carry  it  up  and  down  to  atl  oations,  far  and  near. 
ereo  all  the  kingdoms  which  are  upon  the  face  of  the  earth, 
and  make  thorn  drink  it, — is  more  than  improbable;  chap. 
xxT.  15 — 29.  So  likewise  that  Ezekiel  should  actually  eat 
a  roll,  which  God  gave  him.  chap.  iii.  I.  3;  and  that  he 
ahould  lie  npon  his  left  nidi;  thn-f  hundrc<l  and  ninety*  days 
together,  and  after  that  forty  days  totrcther  on  his  right  aide, 
with  bands  upon  him  that  he  could  not  turn  frtim  one  side  to 
the  other,  chap,  ir.,  is  not  only  extremely  improtmhle  upon 
aevaral  accounts,  but  hardly  possiUa  to  be  dune  in  tlie  time 
allotted  to  this  whole  a&tr;  for  it  all  paaaed  between  the  pro- 
phet'a  eeaing  his  lirst  vision  at  the  river  Kebar,  which  was  on 
the  fifth  day  of  the  fourtli  montli,  in  the  hfth  year  of  kmg  Je- 
hoiachin's  captivity,  chap.  i.  1,  2,  and  bis  sitting  in  hu  house 
with  the  elden  of  Judah  on  the  fiflh  day  of  the  sixth  month  of 
the  sixth  year,  chap.  riii.  I ;  that  is,  within  a  year  and  two 
months.  Now  the  Jewish  year,  being  lunar,  eooaialed  of  three 
hundred  hfty-four  day*,  and  their  month  of  twenty-nine  tlaya 
and  thirty  days  alternately ;  therefore  a  year  and  tno  months 
(three  hundred  tifty-fonr,  twtuity-nme.  and  thirty,  added  to- 
gtther)  could  uinunnt  to  nu  more  than  four  hundred  and  thir- 
teen days;  which  felli  short  of  the  number  of  days,  during 
which  the  prophet  i«  said  to  Ue  on  his  side,  aamely.  four 
hundred  und  tliirty  days,  by  seventeen  day*-  And  if  yon  de- 
duct also,  from  thr;  four  hundred  and  thirteen  days,  the  sercn 


ctiftr.  Ti.] 


or   TAB    PKUPUBT8. 


351 


dav"  which  he  sat  among  the  captives  atTelabib^  chap.  lii. 
15,  there  remains  but  foor  hundred  and  six  daya;  which  arc 
twenty-four  days  short  of  four  hundred  and  thirty. 

The  onlv  colour  of  an  answer  which  I  have  met  with  to 
this  aigument,  is,  that  possibly  this  might  be  au  eoiboiymeau 
year,  id  which  a  whole  month  was  lutercahited ;  as  it  was  once 
in  thr««  years;  or,  more  exactly,  there  were  seven  emboly- 
mfon  years  in  nineteen,  in  order  to  reduce  the  lunar  year  to 
the  solar.  On  this  supposition,  indeed,  there  will  be  time 
enough  for  the  prophet's  lying  on  bin  side,  in  the  literal  sense, 
four  hundred  and  thirty  Hay».  Uut  this  solntion  is  too  subtle 
for  common  readers.  Four  hundred  and  thirty  days,  with 
the  addition  of  seven  days  when  the  prophet  sat  at  Telabib, 
amount  to  a  year  and  nearly  three  months  in  common  compu- 
tation ;  and  can  it  be  thought  the  sacred  wnter  would  have 
allotieJ  but  a  year  and  two  months  for  the  whole  affair  (sup- 
posing it  to  be  a  history  uf  real  fact),  without  the  least  hint 
how  the  glaring  contradiction,  which  would  stare  every  body 
in  the  face  on  the  first  reading;,  might  possibly  be  reconciled? 

To  this  head  of  impossibilities  we  may  refer  God's  bringing 
Ahmharo  abroad  into  the  field,  and  showing  him  the  start, 
Gpu.  XV.  5;  since  it  appears,  that  it  was  not  yet  sun-set: 
"  when  the  sun  was  going  down,"  it  is  said,  "  a  great  sleep 
fell  upon  Abraham;"  ver.  12.  From  whence  it  is  manifest, 
that  his  going  out  before  to  view  the  stars,  his  ordering  several 
living  creatures  for  sacrifice,  and  his  driving  away  the  fowls 
that  came  down  upon  the  careniUK-s,  were  all  pf^ormed  in 
prophetic  vision  only;  as  is  indeed  intimated  when  it  iasaid, 
"  liie  word  of  the  Lord  came  unto  Abraham  in  a  vision;'* 
ver.  1. 

'.idly.  There  are  some  things  said  to  be  dorve  by  the  pro- 
phets, in  their  narrativeB  of  these  aymbolical  actions,  which 
could  not  he  really  done  without  sin;  and  therefore  we  may 
conclude,  that  neither  did  God  order  them,  nor  did  they  really 
do  them ;  but  all  was  traiisacieil  in  the  prophet's  imagination, 
in  a  dream  or  vioiMi  only.  Thus  the  prophet  lloeea  is  said, 
at  the  command  of  Ood,  to  take  a  wife  of  whoredom,  that  is, 
a  whore;  and  to  have  three  children  by  her.  which  ate  called 
tho  children  of  whoredom,  that  is,  bastards;  Moa.  i.  2.  Those 
who  will  have  lliis  to  be  real  fact,  allege,  that  she  ia  called  a 


iswisa  A*TiQcmM. 


fsooi  I. 


irifc  «f  mhanAom;  wfaids  mtimttea.  t]i«T  my,  tbM  tboi^j 
iib»  h»4  bem  s  Inrd  pcfwo.  jtct  tb«  prophet  wm  leg«%  mar- 
hed  to  brr.  Bot  thnr  &irpt,  dmi  Ae  dnldm  wbidi  *he  boM 
Ua  we  ofcd  dnUm  of  wharadom.  Beadn,  he  u  ordered 
to  "  lof«  tmadmr  womum.  aa  •dahcmi,'*  chap.  iii.  1,  and  is 
■ud  to  baf«  bovgiit  or  bind  her  fcr  **  fifleen  pteeea  of  nlTer. 
tr  atkd  a  half  of  faariey,  lo  mbida  with  hitn  many 
\4tjtJ'  "ns,  2.  3:  citroaMancea  n^i^  endwtUy  poiot  out  u 
k  kwd  ouaCns*.  ogt  a  bafol  wife. 

KoOT  caa  it  be  aappoaed,  thai  the  p«Dphci  Hoaca.  the 
[cAaef  aeope  of  whow  prophecy  tt  to  diaeorer  «n,  and  io 
the  jodgBiena  of  Ood  apoo  a  pcofde  ihot  woold 
ha  MAnned,  would  hiaiMlf  be  gnilty  of  each  an  immotal 
i  aeaadalDoa  pcaetioe  a>  to  oohabtt  with  one  bariot  after 
idler?  Macfaleaaanttbetbo^t,thatGod  wostd  have 
■iMwh  it  him  M  to  do.  It  ia  far  more  biieiy.  that  tho 
[irbek  narrative  m  a  rduionof  his  prophetic  drvanu,  to  which 
woe  npmenled  to  hia  aeaaea.  that  wonki  by  no 
have  been  it  lo  be  dooe  in  reality ;  which  dreams  fur- 
aiibed  out  an  aarafcening  and  very  inatnwtire  parable  to  the 
people  of  lend  and  Jadah,  who  were  intended  by  the  two 
hwloCa. 

3dly.  A  farther  ar^ment  to  prove,  thai  theae  cymbolicaJ 
■eliom  arere  only  periormed  in  the  imagnetieiia  of  the  [>n>- 
pbata^  ia  dnwn  from  tbeir  own  oanatma.  by  the  learned 
Mr.  Smith,  in  hi*  DtKoarae  on  Prophecy.*  He  obeerves, 
that  the  propbata  oac  a  di^erent  «tyle,  when  relating  thair 
itaaginaiy  aymbobcal  actions,  and  wbeo  speaking  of  what  they 
really  did.  In  the  fonner  caae  they  cooBionly  speak  in  the 
fint  pcfaon,  as  "  I  did  so  and  to."  and  "  the  Lord  said  eo 
and  Hft  to  me ;"  whereu  in  the  lauer  eaae  they  apeak  of  thein- 
selres  in  thi:  third  pcnion,  idler  the  hhuumt  of  hixtoriana  re- 
lating A  iiiuttvr  of  Tact.  Thns,  after  an  account  of  one  of 
these  aymbolicaJ  actions,  nameiy.  tlie  prophet's  getting  a 
[HAtrr'a  earthen  bottle,  and  taking  with  hint  Ihe  ancients  of 
the  people,  and  the  ancivnta  of  the  priests,  and  conducting 
(hem  to  the  valley  of  the  son  of  llinnoni,  and  there  breaking 
the  bottle  before  them.  J«r.  six.;    it   fullon-s,  "  then  came 

*  Bm  Bmtili'B  S<]«ct  DlKOMtwvtDiicoaTMen  Prophecy, clup.  n-fkaia, 
M  adli  CnabrMxt,  l«73. 


CBftPTfTT] 


OP   THB    PKOPHBTS, 


253 


J«reimtib  from  To^ihct,  whither  the  Txtrd  bud  sent  him  U> 
praphecy,  atkd  he  stood  lu  Ute  court  of  tlic  Lord's  house;" 
ver.  14.  Now  Mr.  Smith  supposes,  that  when  the  prophet 
thus  spoke  of  himRoIf  in  the  thinl  person,  he  related  some  real 
fuct;  and  that  Jen-miah,  iJu-rufore,  really  wore  a  yoke  on  his 
neck,  which  the  false  prophet  Haiiuiiah  broke  J  chap,  xxviii.  10, 
UoMever.  thi»  observation  will  hardly  hold  univeraaliy;  for 
Hoaaa  related  tite  btory  of  bis  cohabitiug  with  the  former 
sdultere&s  iu  the  third  penwa,  cbap.  i,  and  gf  his  cohabitiug 
with  the  M9cund  in  the  first  person ;  chap.  iii.  Yet  there  is  no 
reason  to  bcUeve  one  was  real  fact,  any  more  tiiau  thu  other. 
Though  this  argument,  therefore,  must  be  acknowledged  to 
be  iugeiiiuui»,  uo  stress  can  be  laid  upon  it.  And  so  Uio  two 
former  arguments,  it  is  presumed,  are  sufficient  to  sutiufy  us, 
that  many  of  the  Scripture  narratires  of  tJie  synibolical  actions 
of  the  propheta  dre  ouly  relations  of  Ibeir  prophetic  dreums  or 
vifiiuns. 

2dly.  Another  way,  in  which  secrets  were  revealed  to  the 
proph(;t«,  was  by  inspiration ;  that  is,  when  something  was 
suggested  to  the  mind  of  the  prophet  while  be  wan  awake, 
without  Rny  such  Hcenical  n^preseolation  to  his  imagination  or 
fancy  as  is  made  in  drcums  and  visions.  The  Jewixh  wnlcrs 
distinguish  inspiration  into  several  degroes,  the  chief  of  which, 
and  indeed  all  that  arc  worth  our  notice,  are  what  they  call 
enpn  m*%  ruach  hukkodhe»h,  or  the  Holy  Spirit,  and  the 
gradua  Mosaicut,  the  degree  of  Moses,  which  they  make  to 
be  the  highest  of  all. 

The  Isi,  cnpn  mi  ruacii  hakkodiush,  is  thus  distingaibhed 
by  Maimonidcs,  When  a  man  perceives  some  power  to  arise 
witfam  and  rest  upon  him.  which  urgeth  bim  to  speak;  iaso- 
much  that,  under  this  iuipulse,  he  either  discoutse?)  coucenung 
Wta  and  sciences,  or  utters  psalms  and  hymns,  or  useful  and 
salutary  prvcepts  for  the  conduct  of  bfc,  ta  matter  political 
and  civil,  or  sacred  and  divine;  and  that  wlitle  he  ts  awake, 
and  has  the  ordinary  use  and  vigour  of  his  seoseii;  this  ia 
such  a  uae.  concerning  whom  it  is  said,  that  he  8[>eaks  by  the 
Holy  Spirit.*  And  thus  St.  Peter  says,  thai  '*  prophecy 
came  not  iu  old  time  by  the  will  of  man.  but  holy  men  spteke 
as  they  were  moved  by  the  Holy  Cb«M,"'2Pet.  i.  21.  Such 
*  .Mitnion.  HoTC  Ncroch,  pan  it.  cap.  xlv.  p,  3t7. 


364 


JEWISH    AMTI9DITIBS. 


[book  I. 


waa  the  inspiration  of  Zocharias.of  whom  it  in  said,  that  "he, 
waa  filled  witli  the  Holy  <ihoHl  aud  pruphuiicd,"  l.iike  i.  <37;^ 
and  aiao  of  his  wife  Elizabeth,  who  "  was  filled  with  the  Holy 
GhoHUand  tpake  with  a  loud  Tuic«."  Sic.,  v«r.  41,  42-    What 
they  delivered  waa  immediately  suggested  to  iheir  minds  by 
die  Holy  Ghoiit.     Thii  kind  of  inspiration  was  calm  and 
gentle,  and  did  not  throw  the  prophet  into  those  fears  and  cod- 
stemationi),  and  disorders  of  body,  which  the  prophetic  dreams 
and  visions  sometimes  did  ;*  but  he  continued,  uU  the  time 
the  afBatuB  was  upon  hini,  in  full  posacsiiion  of  himself.    And 
by  tliis  circumstance  divine  inspiration  was  distingniahed  firon 
the  paendo-prophetical  spirit  of  tlie  heathens,  and  other  pra-i 
tenders  to  prophecy;  which  if  it  did  indeed,  without  dissiiua»j 
lation,  enter  into  any  person,  its  energy  seems  to  have 
merely  on  the  imagination  or  fancy,  which  was  thereby 
disturbed,  that  the  prophet  was  thrown  iuto  a  aort  ol'fury  or 
madness.     Thus  Virgil  represents  the  Sybil  as  distracted  aud 
raving  when  the  pruphetic  itfflatus  came  upoa  ber,  iu  a  pas- 
sagv  t)uoted  betbre.     The  Pythi«u  prophetuss  is  descnbed  byi 
Lucant  as  full  of  fiiry,  when  she  was  inspired  by  the  pt 
phetio  spirit,  and  uttering  her  oracles  with  her  hair  toni, 
ftawii^  at  the  mouth,  with  many  antic  gcxtures.     Aud 
Mndra  is  represented  by  Lycophron  as  prophesying  in  the 
Bune  manner. t 

Thia  sort  of  enthusiastic  ecstasy  was  accounted  by  the 
primitive  fatlien  to  be  a  sure  diagnostic  of  a  false  propheUj 
Hence  Miltiades  made  it  an  objection  against  the  Monta-j 
DMta;^  and  Clemeus  AlexandriDus  saith  of  those  who  madtj 
Uie  pretence*  to  prophecy,  tliat  they  prophesied  being  io 
aoatasy,  like  the  servants  of  the  devil-jl    Tertulhan,  who 
ft  friend   to   the   Montanists,   giantx   they  were   sometunes 


*  See  itr.  ixlii.  0;  Euli.  iti.  U;  Dan-  <rii.  15,  Tiii.  97;  llali.  (11.3; 
and  pcTfasps  io  ihn  don  ire  maj  abo  tffer  ba.  xii.  S,  3,  though  JonathM 
fkc  iBffuBtMl  aDd  ioae  ollwn  aaien«ad  lbs  ptaphit  as  bsie  spaaliing  i 
•ka  (wnoa  of  ife  fTfcaU— m,  ud  wpwisnlisf  Ike  imam  and  mfutA  i ' 
sfcould  oooi*  upon  iheoi. 

t  Loean,  lib.  •- 1-  142—218,  psMin. 

I  L]roa))b.  CawMndi.  ah  iniL 

I  EuMb.  Ettlcs.  Iliitor.  lib.  v.  np.  arii.  p.  3U,  tM,  eilil.  Caau^  If  flV. 

II  Strom,  lib.  t.  p.  »11.  D.  ada.  Puis,  IMl. 


CHAP. 


or    THK    PSOPHITS. 


365 


ecstntical  in  their  prophetic  dreamn  or  vtAions.  but  denies  th«y 
feU  into  any  rage  or  fury,  which  he  seems  to  admit  is  the 
character  of  a  false  prophet.*  St.  Jerome,  in  hia  preface  to 
laaiah,  aays,  "  the  pro|ihitM  did  not  Kpeak  in  ecstasies,  neither 
did  they  epcak  they  knew  not  what;  uor  were  thay,  when 
they  went  about  to  instruct  others,  ignorant  of  what  they  said 
tb«nselv«6."  St.  CliryMtstom  is  of  the  same  opiuiou.t  "  It 
is  the  property  of  a  diviner."  &ays  he.  "  to  be  ecstatical.  to 
undergo  some  violence,  to  be  tossed  and  harried  about  like  a 
madman;  but  it  is  otherwise  with  the  prophet,  whose  under- 
standing is  awake,  and  bis  mmd  in  a  sober  and  orderly  tem- 
per, and  he  knows  every  thing  he  sailb."  Hence  we  may 
infer  what  opinion  these  fathers  would  have  entertained  of  the 
ecstatic  fits  of  the  modem  French  prophets,  Quakers.  Me- 
thodists, and  Moravians. 

The  energy  of  the  pseudo-prophetic  spirit  is  farther  repre- 
sentbd  as  irresistible  by  the  prophets  themselves;  so  that  they 
could  not  withstand  it,  nor  suppieas  its  dictates,  but  moat 
inuucd lately  uiier  what  it  suggested.  Tliua  Virgil  represents 
Uie  8;ybil,  in  her  raving  fit,  as  striving,  but  in  vain,  to  shake 
ofl'the  prophetic  adiatus,  while  it  ruturned  upon  her  with  so 
much  the  more  violence,  and  forced  hei  to  utter  prophecies. 

At  Phobi  aondwB  putwB.  wwpsnit  in  astro 
BaGchtnirvusa.  ■sjams  li  psclan  ponil 
EimMiwe  Dsunj  usln  nngu  ills  fiuigst 
Os  tabidusi,  (dim  cotdsdaiaanB  fioilque  pctucailo. 

JEoetd.  vi.  I.  7T,  Ice. 

On  the  contrary,  tlta  true  prophets  were  only  ^ipofuvot  aro 
wMu/tanK  07(01*,  2  Pet.  i.  21,  "  moved  by  the  Holy  Ghost,"  as 
we  render  it.  The  word  imports  a  more  gentle  inlluence  and 
snggcBlion,  without  any  thing  of  force  and  violence  upon  the 
mind;  such  an  iafluence  as  nu  way  disturbed  and  hindered, 
but  rather  pitunoU-Hl  the  ejiercise  of  reason  and  prudence. 
For  the  verb  fifm  sigiufics  to  uphold,  support,  bear,  or  carry; 
as  the  tree  bears  fruit,  John  xr.  6;  and  as  Christ  is  said  t» 
"  uphold  oD  tUi^  by  the  word  of  bis  power,"  Heb.  i.  3, 
ftpwv  rawavra.  Stc.  'I  be  senae  of  which  may  perhaps  be 
expressed  by  those  beautiful  lineit  of  Virgil : 

'  TenoR.  dt  Aoinik.  cap.  xK.  p.  99T,  D.  «lit.  Bigalt. 
f  Vtd.  Bam.  txn.  m  I.  Or. 


SM 


JRWISH    A1»'TI«VIT1F.)1. 


[book  I. 


Pmapk)  eivhim,  tc  terrw,  cunpowjuc  lic|uentei 
Luccntemque  gbltun  luniv.  litoniaque  utn 
Spimui  intuit  alii,  iounu|uc  uifusa  per  wtus 
MiM  agiui  molafu,  et  nugno  at  corp«re  mUcci. 

£arUI,  VI.  I.  Ti4,  «  teq. 

And  the  prapheu  of  Qoct  being  thus  moved  by  the  Spirit. 
in  the  full  exercise  of  their  own  reason  and  prudence,  mny 
give  tight  to  that  passage  of  tlic  upostle  Paul,  "The  spirits 
of  tlie  prophets  are  subject  to  the  prophets,"  1  Cor.  xiv.  32  ; 
or,  as  vroraonnu  may  perhaps  be  more  justly  rendered,  are 
under  the  direction  of,  or  are  to  be  ordered  bj-  the  propheLn; 
find  it  is  most  naturally  inte^prct4^d  by  (Ernmcnius*  and 
Thi^ophylactt  as  spoken  in  opposition  to  the  heathen  prophets; 
who,  when  the  afflatus  was  upon  thcni,  cnuM  uul  be  silent  if 
tbcy  would;  whereas  a  true  divine  afflatus  was  so  far  Bubject 
'  to  the  reason  and  discretion  of  the  prophet,  that  he  could  Walt 
till  it  VTM  proper  to  deliver  what  had  been  suggested  to  him  ; 
and,  therefore,  they  might  all,  as  iheapofttle  directs,  prophecy 
one  by  one,  ver.  31,  and  so  avoid  that  confu&ion  and  tumult, 
which  aeveral  persons  speaking  together  would  necessarily 
occasion,  and  to  which  tiie  Spirit  of  God  did  no  way  contitrain 
them;  1  Cor.  xiv.  33. 

2dly.  The  highest  degree  of  inspiration  is,  according  to  the 
Jewish  doctors,  the  gradus  iiotaicus;  which  Maimonides 
makes  to  excel  that  of  any  other  prophet  in  four  particulars : — 

1st.  That  Moses  recced  bia  revelation  awnkc,  and  in  the 
full  use  of  his  reason  and  senses;  whereas  God  manifested 
himself  lo  all  other  prophets  by  drcaiint  und  visions,  when 
their  senfie^  were  locked  up,  and  as  it  were  useless. 

2dly.  That  Moses  propheiued  without  Uie  mediation  of  any 
angelic  power,  whereas  all  (he  rest  propberfed  by  the  help  of 
the  ministry  of  angcU. 

3dly.  That  all  other  prophets  were  afraid  and  trouHrd,  and 
fainted  when  the  divine  afflatus  was  upon  them.     But  Mogcsi 
was  not  BO  affected ;  for  the  Scripture  saya.  "  God  apake  unto 
him  as  a  man  speakelh  unto  his  friend." 

4tbly.  That  Moses  could  prophesy  ut  all  tiows,  when  h* 
would,  which  the  oUier  prophets  could  not.]: 

*  (£«umen  Commrat.  in  loc.  vol.  I.  p.  564,  D.  tdtt.  Pans,  1630. 

t  Thflttphjl.  Comment,  in  Epiit.  in  lov.  p.  288,  289,  edit.  Lond.  1636. 

I  Vld.  Munoa.  dc  Fuoduntnt.  Legii,  cap.  vii.  fecLvi — u.  p.  96 — 104. 


UHi 


K»>.1 


OP   Tlt«    PVOPHKTS. 


The  Unit  nod  third  of  these  diAtiiicUotis  differ  not  at  uU  frooi 
the  anpn  rm  rHuch  hukinMiliesh ;  the  (second  is  certainly  a 
miKtake,  for  "  the  law  wu  given  by  the  disposition  of  angeU, 
hythr  hand  of  a  mediator/'  namelv,  Moses,  Gal.  iii.  19;  and 
Ihe  InsL  is  ^uite  uncertain.  We  diKiiiins  them  all.  tfacrefore. 
aa  oot  worthy  ajiy  farther  notice. 

\*  for  Ihe  prvftirence  which  the  Scripture  givw  lo  Moves 
above  the  other  propheu.  "  There  aroAc  uut  a  prophet  since 
in  Ittme),  like  to  Mose*.  whom  the  Lord  ku«w  fac«  to  face." 
Ueiit.  Kxxiv.  10;  Le  Clerc  in  for  confining  it  to  the  time 
which  hud  elapbed  since  the  death  of  Moses  to  the  writing  of 
ihe  chapter  in  which  this  paaaagu  ia  contained  ;  or  we  may 
poMibly  extend  it  to  all  the  followiog  ages  of  the  Oki  Teata- 
ment  diapensation. 

Moae*  yntA  \\\t  gf««test  prophet,  ax  Gu<l  delivered  hia  law 
by  him  to  Jsrael ;  as  be  wrought  more  miracles  than  any  oX 
the  rest,  vbt.  11,  I'i;  and  perha|U  alaoas  he  had  greater  in* 
timacy  n-ith  God,  and  had  luorcof  tlie  divine  vttU  revealetl  to 
him  than  was  revvaled  toany  other;  which  may  be  tlie  mean- 
ing of  the  Lord's  knowing  him  face  to  face,  or  apettkii^  to 
him  "  face  to  face,"  Exod.  xxxiii.  11;  for  in  ftuch  a  tienee  the 
phniive  of  aeeiog  "  face  to  face"  ia  uaed  in  the  following  pas* 
sage  of  the  First  Kpintle  to  the  CorinthianH,  "  Now  we  ttee 
Lhruugh  a  gla» darkly,  but  tlien  face  to  face,"  chap,  xiii,  12; 
■mporlini;  thi'  clear  and  perfect  knowledge  of  the  beavuuly 
Mtat«,  in  contradiHtiuction,  not  oidy  to  the  scanty  knowledge 
of  the  Jewish  tttato  nnd  dispensation,  which  ia  compared  to 
Heeing  only  tlic  whadow  of  thing*,  but  also  to  the  imperfect 
though  improved  knowledge  of  the  gospel  state,  which  is 
compared  to  the  neeing  the  image  u(  u  thing  in  a  glass 
darkly. 

H<lly.  Another  way,  ui  which  iwcretB  were  reve-oled  to  the 
prophets,  wua  by  voicett;  aa  to  the  child  Samuel ;  I  Sam.  iii. 
On«  would  suppose,  thia  ahonid  be  aa  excellent  a  manner,  and 
as  high  a  degree  of  revelation  aa  any  whatever;  and.  indeed^ 
it  seems  lo  have  ))e«n  the  true  gradus  Motaieua,  or  the  man- 
ner of  God's  rereuling  the  law  to  Moses;  with  whom^  in  the 
book  of  ExoiluB,  be  is  said  to  have  sjKiken  face  to  face,  aa  a 
man  speaks  to  his  friend,  chap,  xxxiii.  1 1 ;  and  in  tite  book  of 
Numbers,  "mouth  tomouth,  even  apparently :"  which  manner 


2«S 


JKWtKII    4KTIQVtTrXS. 


[nuoii  1. 


of  revdbtion  a  at  the  nune  timff  prelcrrod  to  that  by  flmuns 
and  vioona;  see  Numb.  xii.  (i — 8.     Ncnip-nhplesA,  the  Jewish 
doctors  make  this,  which  thev  rail  tht;  ^ip  ra  hntk  kot,  filia 
vor  sen  Jitia  voeis,  to  be  the  very  lowest  degree  nf  propbecyt 
or  ntber  tu  succeed  in  the  room  of  prophecy.     Rubbi  IvaaCi 
the  uullior  of  the  book   Cozri,  mvs,  "  Thera  is  n  trnditioo, 
that  the  men  of  the  p;reftt  synagogue  were  commanded  to  be 
akilled  in  all  sciences ;  principally  IwcaMU!  proplu>cy  was  neve* 
taken  from   lliem,  or  at  least  tJiut  which  supplied  its  room, 
the  Vp  n3  bath  koi."*      i>r.  l.ia;hlfout  says,   llial  both   the 
Ulmudical  am)  lata'  rabbiea  make  frequent  mention  of  Vip  na 
Italh  kol,  which  wrved   under  the  »econd  temple  aa  their  ut- 
most ivluge  of  revelauon.     They  call  it  Vip    n3  f>alh  kot,  gC| 
the  daughter  of  the  voice,  in  relation  to  tlie  oracle  of  Uriuii 
and  'niiiminim;  which,  according  to  tlieni.  was  deJiwrcd  bj 
an  artioulntc  rnici-  from  the  mercy-»eat.     But  upon  thtd  cetum-', 
tion  of  that  oracle.  thi«  cainc  in  jts  place,  which  is  therefor* 
called   the   daughter  or  Kucceator  of  that   voice.     Hot  aa 
instance  oPthe  *Tp  ro  htitit  kol,  the  Doctor  gives  us  thi».  out^ 
of  a  moltitnde  that  arc  to  be  found  in  the  ulnandi»u :  "  When  i 
Jonathan,  the  son  of  Tzziel,  had  composed  the  Targuin  (^f  tha . 
Propheti,  tJierc  came  ^ra  hath  M,  and  aaid,  Who  hath, 
revealed  my  secrets  u*  tiie  sons  of  men  *    And  when  he  went 
about  to  exptiiiu  the  cJierninm.  tliere  cnme  Vtp  ra  lnutt  Icttt, 
and  said,  It  iH(mou^."f 

But  ifthp  Vip  ra  fnith  tmt  wha  in  reuhty  what  the  Jewialif 
writers  pretend,  a  miracolous  voice  from  God,  the  daughteri 
shouM  Mem  to  be  equal  with  the  mother:  atid  it  is  hard  t4i>| 
aay  on  what  account  thiit  sort  of  re*elutioii  was  iiifi<rior  to  anjfj 
other.     Dr.  Pridi-auy  hath  cleared  up   thia  dithculty.  audi 
from  another  instance  in  the  Talmud,  hath  fihown  what  sort  oFj 
an  oracle  the  Sp  n3  hath  koi  wns.{     The  paange  whirh  he 
quotes,  out  of  many  more  inntanees,  as  he  says,  of  the  same 
tort,  i»  this:  "  Rabbi  Joehanau  and  Habbi  Simeon  Ucn  La- 
chifth  desiring;  to  see  the  face  of  Habbi  Suuiuel,  a  Babyluiiisb^ 
d(»ctor.  Let  u»  follow.  Mid  they,  the  hearing  of  Sp  nl  imth  kvtt^ 
Travelling  therefore  near  a  school,  they  heard  the  vwicfr  of  t] 

'  MS.  h>),  Cuin.  p»rl  iii.  •*<:i  Jili,  y.  210,  SIT,  tdil,  Dutlorf  Basil,  lWtf.| 
+  S«  Ijtthilbot'i  iUniK>ny  on  K*n.  At.  1». 
I  OMMct.  tMn  )i  ciMp.  It  Wb  amtn  lOT- 


if,  VI.] 


0¥ 


•^HKTS^ 


359 


boy  reoding  tlitise  wunlit  rpum  the  Finit  Book  of  BBinuel,  *  And 
Sunuul  liit-il ;'  chap.  xxv.  I.  Observing  this,  they  inf^nvd 
that  their  friend  Stioiuel  was  dead,  and  an  tlioy  found  it  had 
happened,  for  Samuel  of  fiabvlon  was  then  dead."  This  in- 
utaace  itufficieDtly  shows  u»,  Lhut  tht- ir  ^\3  ra  Oath  koi  wa»  no 
iiach  Toice  from  Heavm  aa  they  pretended,  but  only  a  tantas- 
ticol  wayof  divinatiouormcrehuoian  inycnttoa.  They  applied 
to  Vip  rD  bath  kol  the  next  words  they  accidentally  heard  from 
any  body's  mouth  ;  and  this  they  called  a  voice  from  Heaven, 
because  they  fencied  that  hereby  the  judgment  and  decree  of 
Heaven  were  declared,  concerning  any  future  eventa,  of  wbioh 
they  desired  to  be  pre-mfomwd. 

From  thiii  account  of  the  Sip  ra  bath  kol.  we  may  judge, 
how  abaurd  it  ia  to  imagine,  aa  sevenit  divines  have  done,  that 
Si.  Peter  referri  to  it,  and  allowa,  aooonling  to  the  Jewiah 
notion,  the  voice  from  Heaven  to  be  inferior  to  prophecY,  in  the 
following  remarkable  passage  of  hia  Second  Epistle,  which  I 
will  recite  at  large:  "  For  wc  have  not  followed  cunntngly- 
devised  fabluK,  wlieu  w«  made  Luowu  iiatu  yuu  the  power  and 
coming  of  our  Lord  Jeaus  Chrint.  but  «rere  eye-witoeaaes  of 
hilt  WBJeaty.  For  he  received  from  God  the  Father,  honour 
and  glory,  when  there  came  such  a  voice  to  him  from  the  ex- 
cellent glory.  Thta  is  my  beloved  Sod,  in  whom  I  am  well 
pleast-Hl.  And  this  voice  which  came  from  heaven  we  henrd 
when  wo  were  wilJi  him  in  the  holy  mount.  We  have  also  a 
mora  sure  word  of  prophecy,  whereunto  ye  do  well  th*t  ye 
take  bc«J.  a*  unto  a  liicht  thnt  shineth  in  a  dark  place."  &c. 
Tlie  voice  that  St.  Peter  here  speaks  of  was  quite  different 
frviQ  the  h\^  rG  bath  kol;  it  was  the  voice  of  the  same  Qod 
who  Mpake  by  his  Spirit  to  the  propheta ;  and  none  of  thesn 
could  be  more  sure  of  ibe  divine  inspiration,  by  which  they 
ivrote  their  prophecies,  than  St.  Peter  and  his  two  com- 
panioua  were,  of  what  they  hoard  and  naw  on  the  mount  of 
Christ's  tranafignratioit. 

Il  is  a  questbn,  however,  on  what  account  St.  Peter  strlea 
the  writings  of  the  prophets  a  more  sure  word  of  prophecy, 
^)3«ionpovTWirpo^<irti(oirXoYov,thBii  that  voice  from  Heaven. 
Some,  aft  Goiuarua  and  Qrotiiut,  refer  the  word  ^^^ainnpov  to 
that  voice  fruoi  Heavoii,  by  which  the  Old  Testament  prophe- 

s2 


860 


JEW'tlH    J^MTiqUITIR*. 


[BOOK  1. 


cies  concemtiig  Christ  were  now  made  mon-  sure.  «r  hud  re- 
ceived an  additionoi  continuation  ;  for  ii^iaiob),  in  several 
places  of  the  New  Testament,  Nf^nifiea  to  conftrm-*  Olker- 
wiae,  it  may  be  thus  understood  :  The  writing*  of  tJie  ancient 
pmphets  bad  been  more  conbmied  by  the  nctual  accomplish* 
tnent  of  a  number  of  their  own  predictions,  tlian  the  tetitimonjr 
of  tlietw  three  apostles,  who  declnrcd  they  hiul  heard  the  %'oice 
from  Heaven,  hud  yet  l>ei!n;  and  the  niiore,  toother  persons  they 
were  j^iaiortpo^  Aoyor.  &  word  more  fuUv  continued  than  ibis 
voice  from  Heaven,  especially  lo  the  Jews,  who  were  firmly 
established  in  the  belief  of  the  divine  inspiration  of  the  Old 
Testament  Prophets,  and  to  them  the  apostle  is  ohiedjT 
writing. 

The  sense  in  which  Dr-  Sherlock  aiH)er»t&nds  this  paasi^< 
seems  to  be  the  easiest  and  most  natural ;   namely,  that  tbo 
only  event  to  which  the  word  prophecy  here  refera,  is  "  the 
power  and  cominf^  of  our  Lord  Jc6us  Christ;"  that  is.  hia 
aeeood  glorious  appearanre  for  the  destructioo  of  hiseneiniea, 
Bod  the  salvation  i>t'  hi»  p<fopl«.     Now  it  was  a  etioug  pr^ 
•umption,  that  Christ  would  come  in  glory,  that  they  had, 
already  seen  him  gloriBed  on  (he  mount  of  transfiguration ; 
and  it  was  a  farther  evidence  of  his  power  to  deliver  hU  ser- 
vants, that  God  had  openly  declared  him  to  be  his  well-be- 
loved Son :  but  to  assure  them ,  thai  he  would  so  come,  and  so 
use  bis  power,  tiiey  had  "  a  more  Hure  word  of  prophecy.** 
the  very  word  of  Oud,  speaking  by  his  prophets,  both  of  th«  < 
Old  and  the  N«w  Testament,  to  whom  all  futurity  is  known., 
to  assure  us  of  the  c«itainly  of  this  future  cvent.t 

It  IS  possible  liie  Jews   nu»ht   learn   their  divination  by 
V^  rO  btttk  kol  from  the  heathens,  or  the  hcstlicns  a  Uko , 
•ort  of  ditrinaliou  from   the  Jews.      For  the  hath  kol  mw 
much  of  the  name  kind  with  the  Sortes  llomrrif^.  and  Sorlea 
yirgUiana,  wliicb   were  much  tiniclt<wd   by  the  Greeks  and 
Ramans,  especially  uder  their  other  oracles  ceased  on  th9\ 
coming  of  Christ.     The  diB'erence  was.  the  Jews  took  their' 
oracle  from  the  first  word*  ih«y  heard  any  body  pronounce  j 
the  heathens,  from  the  tirst  they  cast  their  eyes  upon,  on  opaoti 

•  Thi*  app«an  frojn  J  Pet  iii-  I,  a,  romiwml  wnh  l  p«.  i.  i. 

t  Sm  Shrrlocka  Dbcmusta  ita  Pmpbrcjr.  disc,  i  n^Mtelly  p.  SO— U. 


cwjut.Tr.J 


err  the  proprbth. 


2S1 


ins  Homer  or  Virgil,  in  which  they  endaavonrMl  to  dincovet 
m  meaniDg  suitable  lo  the  matter  coticerniag  which  th«y 
inquired.* 

The  Christians,  when  their  reti^^ion  eame  to  be  comipteil, 
adopted  tliis  trtck  ut' divination  trom  the  huathens,  only  using 
the  Bible  ui«tead  of  Homer  or  Virgil.  The  practice  appeant 
to  have  been  an  ancient  trn  Austin,  who  lived  in  the  fourth 
century.  He  mentions  it  in  hio  hundrrd  and  ninth  epistle  to 
Jonuariuii ;  and  though  he  disallows  it  in  secular,  he  seem*  to 
approve  it  in  spiritual  aHairs.  Dr.  Pndeaux  says  it  obtained 
OHMtiy  in  the  west,  especially  in  Francu,  where  for  HevenU 
feg«s  it  was  the  practic«,  on  the  consocratioa  of  a  new  bi&hop, 
to  consult  the  Bible  conceminghim.inthisway  of  divination, 
by  which  they  made  ajudgment  of  hia  life.  And  tnanners,  and 
future  behaviour ;  and  this  they  made  a  part  of  their  public 
officea.f 

*  P(Xtw'»  Antiquitie*,  »oI  i-  cb«p.  ".  p-  309. 

Dr.  WelwotKl,  in  his  Monoire,  iHk  tlii*  Tmiarknbli!  ilnfy  of  Kittg 
Cluite*  1..  Utat,  bmoii  at  Uxfiwd  dunoit  ths  civil  wars,  b«  vntA  to  »e«  tlw 
public  Ubrtjy,  when  be  was  »lunrc<l  ■  tine  editigo  of  Viq^il.  Aod  Lord 
FaUUund.  lo  divoi  tbe  lung,  vould  iuve  him  iimke  thai  of  hii  fiutune  by 
tfa«  Soncs  \'ir|{i liana; ;  upon  which  ihr  king  opened  the  book  at  Dido's  rni- 
pncalion  agaitL-ii  iVjoemh  wh»re  «he  wished  he  mi^ht  be  cofK^ucred  by  h>» 
a>eniie%  hn  friFnd^  win  in  batUe,  and  hlfniclf  coni«  10  an  tinUnely 
4cMh.  ^ 

At  bt^la  audacift  popnb  vexaiiM  ct  annif,  f^« 

Finibiu  mttomi,  Mimplrxu  aml*u.i  Jiilit 
Axixiliiun  iinplortrt,  ndeaU)iic  indigna  quorum 
Fiin«T»:  n«c  cum  *e  sub  Ifves  pacis  iniqua- 
TnidUIenI,  i«gi>0  a«l  optati  lace  fruaUir ; 
Sett  cadai  note  ritem,  nwdikquv  iiihtuaalua  sivdIl 
U>cprecor.  /Eood.n.  I.Ali — flSa. 

Th«  kms  Mcmed  concerned  a1  tha  augqr)'>  upon  wkioh  Lnrd  Fklklaod 
sM  uy  hit  IbrtuiM  in  ihe  ume  manon ;  but  the  place  be  tiumblAd  upon 
^ra*  mOTV  auitoi  U>  hi*  Hmmy  lltnu  the  other  maa  In   ihc   ki0)^'»,  bfing  tho 
expreuioiit  vf  Evander  upon  ihr  uniimely  death  of  ha  son  Pallas; 
Nm  bate,  O  Pallu,  dcderan  pntiuim  p«r«iiti, 
Cnuaa  oi  aarvD  velles  tv  ct«<1(t7  )l>nt. 
Haad  ifnanii  naai,  c^uaotDin  nora  gloria  io  ami» 
Et  jirwluloa  decua  phino  cettamiaa  poaaei. 
PnniuajuTCBH  rnisent,  betJi()ue  prupinqui 
Durv  nuliinenu  t  JEndd,  xi.I.  IflS — HI. 

t  Pridcaut'i  Coonect-  pan  ii.  booh  v    p.  4C3,  4(!4,  edit,  10.     Sm  alio 
Du  FffBw')  GIOMir.  in  ▼«.  Sortea  SaoctoniRi 


JEWISH    AltTIQVITISI. 


[aOOR  I, 


We  huve  mtny  instancea  in  history  of  Hie  tii*e  of  tbesv 
Hortea  Hanctorum,  u  tb«y  were  called,  though  they  were 
condemned  by  the  conncil  of  Agds,  aimo  606,  at  the  time 
tbey  wcfe  beginning  to  tnke  fooling  in  France*  IIoweTcr, 
hlind  supenbtion  prevailed  above  the  decree  of  the  council 
fbf  aevcrdl  ages.  tUI  mors  bght  and  knowledge  iipriiigiiig  up 
at  (he  Reformation,  those  fooleries,  which  had  so  Umg  obtained 
among  Heathens,  Jews,  aiid  Cbmtians,  are  now  in  a  mannet 
coctiiiguuihed.  TbuK  much  for  the  third  way  of  reTelaiioo  by 
Toieos. 

As  for  the  fourth,  namely,  by  ang«la,  there  fteems  to  be  no 
naaoa  to  make  it.  aa  the  Jews  do,  distinct  from  iliu  three  fonuer ; 
•iace  Moses  received  the  law  that  wiu  revealed  to  him  by  the 
"  miniirtfy  of  augelii;"  Qal.  iii-  19.  Probably  the  visionk  which 
the  prophets  saw.  as  well  as  the  voices  which  they  beurd,  wsra 
formed  byangelft:  nee  ina.vi.  li;  Dan.  viii.  tfi,  17  ;  Uev.*.2.fiC0> 
And  how  far  their  ministry  might  be  employed  in  HUggcsdng 
things  more  imuiedintely  (o  iheniind^  of  the  [truphets.  who  ran 
pretend  to  determine'  ThuK  much  tor  the  nuioner  in  which  God 
revealed  secrets  to  the  prophets. 

Godwin  oKserres,  that,  for  the  propagation  of  learning, 
collies  and  schof»b  were  in  divers  places  erected  for  the 
prophets.  The  6rst  intimation  we  have  Hi  Scripture  of  theaa 
whools  is  in  a  pasiiage  of  the  First  Book  of  Samuel,  where  we 
read  of  "a  company  of  prophets  coming  down  from  the  high 
place  with  a  psaltery,  a  tahrct,  a  pipe,  and  a  harp  before  them, 
and  ihey  did  prophesy  ;"  1  Sam.  z.  6.  They  arc  supjKwed  to 
be  the  students  in  a  college  of  prophets  at  ry^  gibtiath.  or 
"  llie  hill,"  as  we  render  it,  "  of  God-"  Our  trunslalont  else- 
where retain  the  saaie  Hebrew  word,  as  aupposing  it  to  bo 
the  proper  name  of  a  place,  1  Sun.  xtti.  3 ;  "  Jonathan 
■mote  the  garrison  of  the  Phih»ttn»(  that  was  in  Ge1>n." 
Some  peraoos  have  imagined,  that  the  nrk,  or  at  least  a  syna- 
gogue, or  aomo  place  of  public  worahip,  was  at  this  lime  at 
Geba,  and  that  this  is  the  reosoo  of  its  being  styled  in  the  for- 
mer passage  OV^Sxn  riysj  gtimatk  Uutluhim,  the  hill  of  God. 
We  read  afterward  of  such  another  company  of  prophets  at 
Naiotb  in  Rumoh,  "prophesying,  and  Samnel  stunding  as 
appointed  over  them;"  I  Ham.  xix.  19,  20.  Ramah,  other- 
■  CflDonxlii.  DulWaEcclw.  Htit-AimgM6,<ol.n.p.  113. 


CHAr.VI.] 


VP   THH    rUOPIlETS. 


263 


viae  cdled  Rsimatliauu-zoptiim,  wai»  Samaerx  birth- piftcc, 
where  Iiid  panmts  lived;  I  Hum.  i.  I,  compured  with  vcr.  19. 
i&ome  immgine  it  was  cailuU  DHUt  ItophuH,  from  asK  («ipjS4id&, 
|ig>cru/AJi/i  ft/,  bf^cauflc  of  the  Kcbuul  ut  the  propheu.  or 
•eere,  that  wob  there;  for  thia  Utiu  nsy  twphih,  ij>  givea  to 
the  prophet  Ezekiel:  "  I  hare  made  thee  a  watchman,  RDk 
'^Uopheh,  to  the  hniiHc  uf  liirat:!;"  Kzek.  iii.  17. 

The  studeoU  id  Uiet<e  colleger  wen;  called  son*  of  the 
prophets,  irho  are  fretjueutly  iiiunUuni»i  in  after  agea,  even  in 
the  uiottt  degeaente  times.  Thus  wc  read  of  the  *oi\s  of  the 
propheu  that  wure  at  Bethel,  2  Kiugu  li.  ',i;  aud  uf  auother 
school  at  Jericho,  ver,  6;  and  of  the  kbs  of  tJio  prophets  at 
GilgaJ;  chap.  ir.  38.  It  shotdd  tieeui,  tlmt  the»o  huiik  of  iJw 
prophets  were  very  numerous;  for  of  thia  sort  uere  prubuUy 
the  propbeta  of  the  Lord,  whom  Jezebel  cut  off;  "  but  Oba- 
diah  took  on  hundred  of  them,  aiid  hid  theni  by  Hfty  iu  a 
«STe;"  1  Kingj  xriii.  4.  In  these  schoolH  youug  men  wer« 
educated  uuiar  a  proper  master,  who  was  commonly,  if  not 
alwvyi,  an  inspired  propliet.  iu  the  knowlec^;e  of  religion  and 
in  sacred  muttic  (see  1  Sum.  x.  5,  and  xix.  'JO),  and  were 
tberwby  qualified  to  be  public  preachent,  which  muiuk  to  have 
been  part  oi'tliu  biuituMaof  the  prophett  on  the  sabhath-dayii 
attd  featirahi;  2  "Ahg^  tv  23.  It  should  aeem,  that  God 
yiiliillT  chose  the  pruphels,  whom  he  inspired,  out  of  thoM 
■eboolB.  AinoH,  ihtui-fiiru,  bpi^aks  of  it  as  an  extxaordinaiy 
oaae,  thatihoogh  he  waa  not  one  of  the  uoos  of  Uie  prophets, 
but  an  hertlmati,  "  yet  the  Lord  took  him  as  he  followed  tbt 
Buck,  and  satd  uuto  htm.  Go,  prophctiy  unto  my  ptOfdl 
laraet;"  Asmm  ni.  14,  16.  That  it  was  usual  for  some  of 
these  schools,  or  at  least  for  their  tutors,  to  be  endued  with  « 
prophetic  spirit,  appears  from  the  relation  in  the  Second  Book 
of  Kings,  (^  the  prophecies  eonceming  the  ascetit  of  Elijah. 
dvliTsred  to  £luiha  by  th«  sods  of  the  prophets,  both  at  Jericho 
and  at  Bethsl;  2  Kings  ii.  3.  6.  The  houws  in  which  ihey 
Uveil,  wer*  genemlly  meaa.  and  of  their  own  buildLn^;  chap, 
ri.  2 — 4.  Their  food  waa  chicAy  pottage  of  herbs,  chap,  w. 
3tt,  38,  nnleas  when  the  people  sent  them  aome  betlw  pi*- 
naion.  aa  bread,  parched  com.  honey,  dried  fruHa,  and  ih» 
like:  1  Kiop  xiv.  3;  2  Kings  iv.  42.  Iheir  dress  was  plain 
and  coarse,  lied  about  with  %  leathern  girdle:  2ech.  xiii-  4; 


m 


JKWISH    ANTIQtflTie*. 


BOOV" 


1?  Kings  i.  8.  Riches  were  no  temptation  to  them;  therefore 
Elisha  not  only  refused  Naaman'a  prwents.  but  )>uiii»h«d  hi« 
ccrvant  Gehazi  Tery  HcvcreW  for  clandestinely  obtaining  ft 
Bmal!  share  of  tlicm;  2  Kinga  ».  15,  &c.  Thia  icc\u»e  and 
alwtemious  way  of  life,  together  with  thr  meannesM  of  their 
attire,  gave  them  so  strange  nn  air,  especially  among  the 
courtiers,  that  they  looked  upon  them  as  no  better  than  mad- 
men; chap.  \x.  U.  It  was,  perhaps,  the  uncouth  dreaa 
«Dd  appearance  of  the  prophet  Ehsba.  which  made  the  chil- 
dren at  Bethel  follow  and  mock  him;  chap.  ii.  "iS.  The 
fVecdom  which  the  prophet*  used  in  n-proving  even  princes 
for  their  evil  deeds,  frequently  exposed  them  to  persecution, 
imprisonment,  and  Romctimes  to  death,  under  the  reigns  of 
wicked  kings,  such  as  Ahah  and  Manaaaeh.  KererthelsM. 
in  the  main  they  were  much  respected,  and  treated  with  great 
reverence  and  regard  by  the  better  and  wtuvr  sort  of  people. 
even  those  of  the  highest  rank;  1  Kings  xviii-  7;  2  Kings  t. 
13,  and  xiii.  14.  Thift  \a  all  we  certainly  know  of  the  pro- 
phets and  their  schools.*  As  for  the  account  which  aome 
have  vanlurad  to  give,  of  their  living  in  perpetual  celibacy, 
poverty,  and  the  tike,  in  (he  manner  of  the  moaJu  and  friars 
among  the  PapiHtH,  it  in  mere  fancy  and  imaginatioa ;  it  being 
eertain,  that  several  of  the  prophets  weff  married,  and  had 
children,  particularly  Samuel,  Kiekiel.  and  Isaiah,  whoae  wife 
i»  called  a  prophetess;  Isa.  viii.  3.  And  it  was  the  widow 
-of  one  of  the  nons  of  the  prophets,  whose  oil  EhsJia  miracu- 
lously multiplied;  2  Kings  iv.  1.  Huldah,  the  prophel«a%. 
dwelt  in  Jernsalem  in  the  college,  chap.  xxii.  14,  probafalT'^ 
in  the  college  of  the  Mns  of  the  prophets,  her  huHband 
Shatlum  being,  it  is  likely,  one  of  the  nambcr.  Ho  much  for 
the  prophets. 

Next  to  the  prophets  Godwin  speaks  of  the  wise  men, 
O'^mn  cAachamim,  from  OSH  cAflrAom.  iopuit;  a  title  applied 
in  general  to  such  as  were  skilful  in  the  law,  and  who  taught 
ind  explained  it  to  oihem.  Dr.  Ughtfoot.  from  the  tabbies^ 
ffpeaks  of  a  certain  officer  in  the  Sanhedrim,  who  was  callad 
the  mn  ehatham,  mar*  <£o;yfrv.  But  in  what  his  dignity  and 
office  consisted  is  very  Booettetn.f     What  the  wise  man  ««n 

■  V|d«  ViinDf .  d«  Synsf .  Vm.  Ml.  *•  pwi  u.  ttp  »i.  «i 
'  -f  ^ce  Hon  Httrnm  la  Liw.  x.  ss. 


CHAF.  Vt.] 


or  mr  wtsr-MKH: 


20£ 


in  the  Scripture  Mn«e  of  that  uppellation  appears  from  hence, 
that  those  who  in  the  twenty-third  of  St.  Matthew  are 
called  <To^i,  ver.  34,  in  the  parallel  place  in  Si.  Luke  are 
styled  awotTToXfn,  rhap.  xi.  49,  not  meaning  in  particular  thow 
tweire  diaciples  of  Christ,  who  were  ordained  to  be  witnesses 
of  his  retsurrection,  and  the  6r8t  preachers  of  his  goapel ;  for 
the  apostles,  or  wise  men  here  spoken  of,  were  such  as  in 
fotmer  ages  had  been  killed  by  the  Jew&.  Matt,  xxiii.  35, 
wid  they  are  called  oircMrToXof.  from  exwrnXXhr,  milto,  only  as 
Ix^ing  sent  from  God  :  as  it  is  afterwards  expressed,  "  O 
Jerusalem.  Jerusalem,  thon  that  killcst  the  prophets,  and 
stonoBt,  roue  airHToAfifvouc  vpoc  aantv,  persons  whom  God 
hath  sent;"  ver.  37.  The  difference  between  propheta  and  wise 
men,  in  those  passages,  is,  probably,  that  the  former  spoke, 
sometimes,  at  least,  by  inspiration,  and  occasionally  pre- 
dicted tilings  to  cODie  ;  the  latter  were  uninxpired  preachers, 
well  skilled  in  the  Scriptures,  and  sent  of  God  by  a  provi- 
dential mission,  hh  onlinarv  miniatera  now  are. 

In  ibc  First  EpisUi:  to  the  Coriiitliianit.  the  ajiosUe  seems  to 
speak  of  certain  wise  men  with  some  degree  of  contempt: 
"  Where  is  the  wise  ?  Where  is  the  scribe  ?  Where  is  Uio  dis- 
puter  of  this  world  i  Uath  not  God  made  foolish  the  wisdom 
of  this  world  V  Chap.  i.  20.  But  |>et-hapn  he  here  refers, 
not  tn  tlie  Jewish  D»Q3n  chachamim.  but  to  the  Gentile  phi- 
losophers, who,  as  Goilwui  o)>iicr\'ti8,  affected  to  be  called 
iTv^.  till  Pytliagoras  introduced  the  more  modest  title  ^o- 
aofot.  There  is  no  great  a'ason  to  doubt  that  this  was  his 
DManing,  because  the  wisdom  of  the  wii^e,  ver.  lU,  of  which 
he  spoke  just  before,  signifies  the  wisdom  of  the  heathen 
world,  by  which,  aa  he  afterword  declares,  they  knew  not 
God,  Ter.  21  ;  which  wxn  true,  not  of  the  Jews,  but  only  of 
the  Gentiles :  and  these  Grecian  ott^  were  the  persons  to 
whom  the  preaching-  of  Christ  crucilied  was  foolishness; 
ver.  23.  Again,  when  the  sazue  apostle  says,  that  be  is  a 
debtor,  aofotf:  rt  mt  avoip-iKc.  Ruui.  i.  14,  he  means  the 
learned  and  unkamed,  to  the  philosophers  and  rommoa 
paople.  u 

It  is  farther  ohserred,  that  the  title  03n  chacham,  willi  the 
Jews,  and  <rof  oc  with  the  Gentiles,  wt^rc  given  to  such  a* 


360  JIIWKII    ANTI«VITIK».  [BOOK  t. 

were  nkilful  in  manual  urut.  Homer  acconnls  sucti  to  be 
UUgbt  by  Minerva,  ihe  goddess  of  wifldom. 

Jlind,x«.l.411..j 

And  to  this  some  Uunk  the  upoBtle  alludes,  when  he  com- 
pares himself  to  a  at>foc  ap\ir«nrv,  a  wise  master-builder; 
I  Cor.  iii.  10. 


Of  thf  Scribes. 

The  llehrew  word  ^DD  mpher,  witich  we  render  Scribe, 
derived  from  the  root  ice  tophar.  numeravil,  from  whence,  f 
BUppose,  comes  the  Euglith  word  cypher;  or  from  the  noun 
"WO  sepher,  enumeratio,  or  Ubcr,  juat  as  the  Lntia  Ubrariui 
and  libeUariu*  are  derired  from  liber.  Accordingly,  tiir  T«r- 
gum  renders  »^)r  anpherr  hy  ^^1^3^  hbhtarin.  Esther  iji.  12; 
chap.  riii.  9;  a  word  which,  as  ivell  as  many  others  in  the 
Chaldee  and  Synac  tongues,  is  evidently  of  Latin  original. 
The  Septu^nt  rendem  "^uo  wpher.  by  ypafifionvc,  from 
ypofifia,  iitrra. 

The  Scribes,  therefore,  according  to  the  etymological  mean- 
ing of  the  term,  were  persona  some  way  employed  about 
honki,  wrrittngs,  numbers,  01*  accounts,  in  transcribing,  n-adinf^. 
explaining.  Sec.  Now,  according  to  these  various  employ- 
ments, there  were  sereraJ  sorts  of  Scnbes.  Howerer.  most 
authors  reduce  thorn  to  two  general  heads,  or  clashes,  civil 
and  eccleMiustical  ^cnbcs.  As  the  word  p3  eohin,  which  in 
general  signiHes  an  immediate  attendant  on  a  k-ing,  is  applied 
either  to  nobles  in  the  court*  of  earthly  [uinrea,  or  to  ihe 
priests  who  attended  the  service  of  Ood  the  King  of  Igrad 
in  his  temple ;  so  ift  the  word  Scribe  applied,  both  to  those 
persons  who  were  eraploytnl  about  any  kind  of  civil  wnUnga 
or  records,  and  to  sncfa  as  addicted  themselves  to  atudyin^, 
tnuMcribing.  and  explaining  the  holy  Scriptures.  Of  the  civil 
Scribes  there  were  doubtless  Tahona  ranks  and  dogreoa.  from 
the  common  scrivener  to  the  pnncipaj  secretary  of  state,  in 
which  office  we  findSemiah,  in  the  reign  of  king  David,  who 
ia  nuked  with  the  chiel  ofticen  of  the  kingdom,  'i  Sam.  viii. 


cMA».  ri.] 


DP  TMB   SCRIBES. 


367 


17;  Shebna,  in  ihe  rexgn  of  Heiekiah,  '2  King;^  xviit.  18; 
Shaphan,  in  the  reign  of  JoHiah,  chnp.  xiii-  3;  Elishama, 
in  the  reign  of  Jehoinkini.  who  is  numbered  among  the 
princ«8;  Jer.  xxxvi.  12.  It  iit  probable  the  nexl  Scribe  in 
uflicc  to  the  principal  secretary  of  state,  was  the  ^ecratary  of 
war,  called  the  "  principal  Scribe  of  the  lioKt,  who  uustered 
the  people  of  tlie  land;"  '2 Kings  xxv-  19.  It  ia  reasonably 
supposed  this  is  the  officer  referred  to  in  the  following  passage 
of  ieaiah:  '■  Wberc  ia  the  Scribe?  Where  i«  the  receiver? 
Whtftf  is  hrthat  counteth  the  towers  V  Chap,  irxiii.  1  ft.  Which 
both  Grutiua  and  Lowtb  understand  to  be  spoken  in  a  way  of 
thumpb  over  the  king  of  Assyria,  whose  defeat  the  prophet 
had  jubt  before  predicted;  whereupon  the  Israelites  ahoald 
reflect  with  pleasure  on  the  dangers  they  had  escaped,  and  to 
a  trinrnphnnt  manner  inquire,  Whorf;  is  now  the  Scribe,  or 
muster-master  of  the  host,  who  threatened  our  destruction  ? 
Where  is  the  receiver,  or  c(Jlecior  of  those  opprestiivt'  taxes, 
that  were  impoacd  on  us  by  the  enemy?  And  where  it>  he 
that  coanted  the  towers? — meaning,  it  is  likely,  the  chief 
engineer  of  the  Aruiy,  or  master  of  the  arUllei^  and  am- 
munition. 

But  besides  these  principal  Scribes  or  aecretanev,  we  read 
of  nQoibera  of  a  lower  order,  as'of  the  "  families  of  the  Scribes 
which  dwelt  at  Jabez,"  1  Chron.  ii.  56.  and  of  the  Scribes,  as 
well  as  the  officers  and  porters,  that  were  of  Uiu  tribe  of 
•Levi ;  2  Chron.  xxxiv.  13.  It  is  probable  some  of  these  were 
under'-secrctanes  and  clerks  to  the  principal  Scribes,  like  the 
iiKriben  of  king  /Vha«uerus  before  mentioned ;  others  of  them 
might  be  sen  vene ra  employed  in  drawing  deeds,  contracts,  &c; 
Of  in  writing  letters,  and  any  other  busincBS  of  penmanship; 
like  Baruch,  the  Scribe,  who  wrote  Jeremiah's  prophecy  from 
his  mouth,  Jer.  xxxvi.  4  and  32,  and  who  had  probably  been 
before  employed  by  Jeremiah  to  draw  tlic  deed  of  tlie  purchase 
of  the  field,  which  he  bought  of  hia  uncle's  son ;  chap,  xxxii. 
12—14.  Such  Scnbes  are  referred  to  in  the  forty-fifth  Psalm  ; 
"  My  tongue  is  as  the  pen  of  a  ready  Scribe;"  Psalm,  xlv.  1, 

his  not  unlikely. thatothers  of  those  inferior  Scribes  might 
be  schoolmasters,  who.  as  the  Jewish  doctore  tell  us,  were 
rhieily  nf  the  tribe  of  Simeon ;  and  that  Jacob's  prophetic 
curse  upon  this  tribe,  "  that  tliey  afaoulJ  bo  divided  in  Jacob, 


IBWfSII     AKTtQITITriSB. 


[book  It. 


and  Mcatiered  in  Israel,"*  wa«  hereby  accomplished.     How-, 
erer.  we  have  no  evidenno  of  Uiis  tu  Scripture,  nliich  ^vc«  n€{ 
another  clenr  account  of  the  Tullilinent  of  that  prophecy,  firsi^l 
by  on  inheritance  being  assigoK]  that  tribo,  upon  the  original' 
division  of  the  land  of  Caua'dn,  within  the  iDh«nl»nce  of  th«r  j 
children  of  Judah,  JoKh.  xix.  I;  and   afterward,  when  tliafj 
tribe  was  iucreaited,  in  llezokiah's  time,  by  their  being  obliged' 
to  seek  out  new  settlements  for  a  part  of  it  at  Gedor,  and  af 
Mount  Seir;  I  Chron.  i».  39,  et  ttfj.      We  come  now    to 
treat, 

2dly.  Of  the  ecclesiastical  Scribes,  who  are  frequently  mcu- 
tioned  in  the  New  Testament.  According;  to  Li^htfoot,  then 
were  the  teamtil  of  thit  nation,  who  expoundnl  llir?  law,  onAj 
taught  it  to  thi-  pcople,+  and  they  are,  therefore,  Konietii 
called  vo^oSiSamaXoi.  "doctors  of  the  law,"  for  the 
who,  iu  the  fifth  chapter  of  St.  Luke,  are  »tyled  Pharis 
ttnd  doctors  of  the  law,  ver.  17,  are  soon  afterward  called 
Pharisees  nnd  Scribes,  rer.  21.  And  that  the  x^ofiixot,  «j 
often  mentioned  in  the  New  Testament,  and  rendered  law>'w«, 
were  no  other  than  Scnbes,  appears  from  hence,  that  hf  who; 
ill  the  twenty-second  of  Si.  .Matthew  ver.  '•S'y.  i»  culled  voftoto^, 
a  lan'yer,  is  said  in  the  twelfth  of  St.  Mark,  Tcr.  28.  to  be  tc^ 
nov  ypajntanw,  one  of  the  Scribes.  NererthelesB,  Drua 
aiuB.t  Trigland,^  Cnmero,||  and  some  othen*.  conceire  then* 
must  have  been  some  distinction  between  the  Scrih^A  and  the 
lawyen;  because  when  our  Saviour  had  reproached  the* 
Scribes  and  Pharisees  witli  their  hj-pocrity.  Luke  li.  AA.  it  ia 
added,  that  "one  of  the  lawj'ers  iuiHwered,  and  said  unto 
him.  Master,  thus  saying  thou  reproschest  as  also."  How* 
ever,  the  elder  Spanheim  imagines,  that  thiN  pnosaf^c  rather: 
proves  the  lawyers  and  the  Scnbcs  to  have  been  the  samt 
than  the  contrary;  for  he  observes,  that  our  Saviour  havingij 

•  (1«>.  xlix.  T.  See  ih«  JcniwlMn  Twguni  m  loc. ,  It.  Suluiiioii,  u 
tpioted  hy  Christopli.  CanwTiglit  (KIl>cI.  Tar^niro-RattStn.  In  lor.),  nuh, 
"  Mob  mnt  tibt  pwperas  KtWm,  H  pwdaco^,  nin  n  SimHne,  ni  tmva 
dbpofia." 

t  Hots  lUbf.  Loe,  I.  8^ 

t  Onuius  de  Ttibus  Sectu  Judaor,  bb.  u.  cap.  xiii.  edit.  TnifUttd.  U)%j 
t.  p.  24». 

S  TVtgluidii  DtsuitHi  de  SecCk  Kursor  cap  n.  p.  56,  vt  itq 

n  CuKT.  Annoi.  m  Man.  nil.  33.  apud  Chikoi  Sama. 


K.u] 


or 


ICRIBES. 


269 


ill  hia  prace^itig  discottriM.',  ver.  3i),  el  ie^.,  only  reproached 
the  Pharisees,  ujid  demiuiicefl  woes  upon  them,  at  length. 
ver.  44,  joins  the  Scribes  with  ihem  :  "  Woe  unto  you.  Scribes 
ftDti  Phariftces,  bypocritcH,"  &c.  ImmtKiiately  upon  which, 
the  Ltwyer  tak<-M  lire,  and  resents  his  reproachiug  iheiu  Ano, 
thtsui  an  well  a»  the  PhoriMM;  from  whence  it  appears,  the 
lawyers,  otherwise  called  8cribea,  were  the  persons  here  in- 
tended. Aminlingly,  tlif!  Syriac  version,  Luku  xi.  46,  ren- 
ders vofuto^,  ttrsjo  mphere.  !^c^be.* 

That  tSuribe  was  a  gicneral  name  or  title  of  all  who  studied 
and  were  teacbem  of  the  law  and  of  religion  at  the  time  of 
writing  th«  Torgum,  appears  from  its  calling  the  prophets 
kevenil  times  Scribes ;  ax  m  the  First  Book,  of  Samuel  it  is  said 
coocefning  Saul,  that  "  a  company  of  Scribes  met  him ;  and 
they  saw  that  he  was  propheEi>nn^  amonj;  the  Scribes :"  and 
ihey  said,  "  Ib  Saul  also  among  the  Scril>«!«  '.''  chap.  x.  10, 
11.  Again,  in  the  prophecy  of  Isaiah,  "The  Scribe  that 
(eachelh  lies,  he  is  the  taU :"  chap.  ix.  15. 

Scnbe.  then,  is  not  the  nanie  of  a  sect,  na  Uodwin  Keems 
to  imagine,  but.  aa  Casaubont  sbotva,  of  an  office;  nor  ia  it 
true  what  the  former  saJth.  that  the  Scribes,  cleaving  to  the 
writtea  wortt  more  than  the  Pharisees,  who  adhered  to  the 
traditiooB,  were  from  thence  called  textmcn.  He  confonnda 
the  Scribes  with  the  Karaites,  a  sect  that  adhered  to  the  writ- 
ten Sc^ipture^,and  rejected  all  traditions.  The  Scribes,  fur  the 
most  putt,  were  Phari9C«i>,  the  mo^t  popular  and  Houriiihing 
seel  among  the  Jew»,  and  they  are  therefore  censured  by  our 
Saviour  along  with  them,  for  burdening  the  |>eople  with  thetr 
traditionary  precepu ;  Matt,  xxiii.  *2. 4.  Tliure  is  mention  in- 
d«ed.  in  the  AcU,  of  the  "  Scribes  thot  were  of  the  Phari- 
MB>'  part,"  chap,  xxiii.  9,  in  Ute  cuntention  between  thum  and 
the  Sadducees.  as  if  thtfv  were  some  other  sect  distinct  from 
the  Pbanseeft.  who  joined  them  on  tliiri  occasion.  But 
b  ypa^tftKnu:  «» fupovQ  rww  ^aptoanttv  may  be  rendered,  agree- 
able to  the  Syriac  venitm.  the  Scribes  who  were  of  the  Pha- 

*  \"ii.  Spanbilm.  Ouliu  E*An^I.  |ian  ii.  Uub.  uxviii-  nxit-  aj. 
•ect.  rti-  p.  3W,  399,  cdri.  Ocue*.  1558-  ' 

t  Canuhon  Rurritsi- tn  Baimi  nanal.  eatrc.  i- sppwit- vHi,  p.  5S)'53, 
edit,  (ieatr.  I6ii. 


970 


IWISM    ANtlQClTIKS. 


[■tlSK  1i 


names'  party  or  Heot ;  and  wlio,  Win^  iHv  more  l«aniu«)  (wraoiw 
of  th«  party,  niidLTlook  to  dispute  against  tin-  Sadducees. 

Upon  the  whole,  t>i«  Scribev  were  Lhv  prvaching  clurgy 
umong  the  Jews,  aad  whUst  the  prtesU  attended  the  sacri(ic«tj , 
tliey  iiia(ruct«<l  the  p«oplc.  It  was  on  account  of  their  snp*\ 
polled  ikill  in  the  Scriptnreu,  thut,  when  Herod  wus  onxiotul 
to  know,  where,  according  to  tlie  propbecie*,  the  Me&s)ab< 
(thnuld  be  bom,  ht>  "  gathered  all  the  chief  pnu»t)i  sud  Schbetj 
of  the  people  together,"  to  obtain  infomntioo  ;  MatU  li.  4. 

Joseph  Scaliger  endi^avours  to  establiah  u   distinction  be>| 
tween  the  ypafinartt^  tov  Aoov.  the  Scribeit  of  the  people,  ul 
they areherc called . and  the  yftafiftaTftt  row  voftou,  the  ScribMof  j 
the  law.  The  Ibrmei  he  inakeH  to  be  a  Hurt  of  pubbc  Dotarieai, 
iriiose  employment  wan  in  aecularbusiuesa:  the  latter,  preachen^j 
and  exponnderH  of  the  lavi.*     But  hoaidea  that  we  no  when ' 
meet  in  Scripture  with  the  phnue  yfinft^tam^  nii  vofitnt,  tli<| 
Soribes  of  the  law.il  i»  evident,  that  the  fpa^fiuruQ  row  Xaou^j 
the  Scribcii  of  the  people,  whom  llerod  consulted,  wereappU«4'J 
Id  on  uccount  of  their  skill  in  explaining  Scripture  prophecU 
And  they  aueni  to  have  been  in  cotuideroble  reputation 
their  skill  in  this  respect,  which  is  intimated  in  tlie  qi 
that  tiiB  diKcipk'K  put  to  Christ.  "  Why  then  nay  the  Scribe^i] 
that  Ehas  must  first  couiu  V  Matt,  xvii.  10.    They  were  pro^j 
bafaly  called  Scribes  of  the  people,  because  they  were  their 
atated  and  ordinary  teachers.     And  their  being,  in  virtue  of 
their  office,  public  sjieaker*,  is  th«  re«aon,  L  HuppoAC.  that, 
the  ofKcers  os'tov  akuterlm,  mentioned  in  the  book  of  Deu- 
teronomy, who  were  to  speak  to  the  people,  chnp.  xx.  5.  tt, 
ture  in  the  Samaritan  versiot)  titylfd  mnDP  mpherim,  ami  ui  tha, 
Sepluugint.'y/ia;ifiaTfiCt  or  Scribes.    That  they  were,  generally, 
at  least,  puMic  preachers,  may  be  inferred  from  itis  being  muc 
that  C^hriHt  "  taught  un  one  harinc  luilhority,  and  not  as 
Scribes;"  Mark  i.  'J'J.     This  nbscrtion  ^ynvn  uccasion  to  Db;J 
Lightfoot  to  obaerve  three  heatht  of  ditleience  between  the 
tcftohiag  of  the  Scribes  and  that  of  ChriKt : 

1st.  They  taught  chiefly  the  truditioiiA  of  the  fathers ;  our 
Saviour,  the  sound  and  BeU'-grourided  word  of  Qod.  And 
when  he  bade  bis  disciples  call  no  miui  father  upon  eartli.  he 

*  Scal)K«r,  Kkiich.  Tnh«m,  cap.  xi.  p,  'WM.mIk.  Tnttland. 


rilfcP.  VI.J^ 


-Itlllp.!l. 


371 


raennt  il  iii  opposition  to  the  vain  iraditinnH  which  tlie  R«rib«« 
taught,  namely,  the  iraditions  of  thu  futhers. 

3dly.  The  teaching  nf  the  Scribes  was  ufM^eially  nbont  n- 
Urnal,  caranl.  and  triria)  riles ;  at  ihal  they  should  waiih  their 
hdiiiis  ti«|'ur«  cutuij^,  uiid  the  like,  J^Iati.  xv.  I, '2;  whereu 
Christ  taught  the  Apihtua)  and  weigttty  doctriuM  of  faith,  re- 
pmtancc,  renoratioo.  charity,  &c. 

Ijdiy.  'Hic  tciichingrif  the  SeriboHwnB litigious:  th»y  toiled 
in  intricate  and  endless  disputes,  and  were  therefore  probably 
the  preachwB  to  whom  the  opoatle  refcra,  in  the  sixth  chapter 
of  the  Finit  Kpistle  to  Timothy,  whom  be  deacribes  na  eon- 
rcited  and  i[2;iionint.  doting  about  qiiestioiis  and  strife  of  wordR. 
from  whenc*  proceed  en\7.  strife,  railings,  evil  surmistugB, 
^rverse  disputing*  of  men  of  comipt  minds,  8(.c.  tlt.  3 — 5; 
«)n;iifa8  our  Saviour's  preaching;  wa»  plain  and  convincing.* 

We  havt:  a  farther  intimation,  concerning  the  manner  of 
their  teaching  in  our  Savionr'it  time.  In  the  eleventh  chapter 
of  St.  Luke.  ver.  5'2,  whnre.  instead  of  leading  the  people  into 
9X1  ncqtiaintnncQ  with  true  religion.  the\-  are  chargorl  with 
taking  uway  the  key  of  knowled^^e,  l»y  loading;  them  off  from 
al tending  tn  the  Scriptures,  by  inf^ieting bo  much  on  traditions. 
and  tnpeoiallv  by  the  false  inferpretations  of  the  propheciea 
tvlating  to  the  Messiah,  thereby  the  people  were  kept  from 
Itdiering  ou  htm  now  he  wa*  actually  come. 

Ctamero  obacrvp*.  that  a  key  was  delivered  to  each  Scribe, 
as  a  bad^e  of  his  office,  when  he  first  entered  upon  it;  to 
which  perhaps  our  Saviour  here  allude^.f 
'"  8panbeim  farther  remarks.};  that  what  is  here  charged  upon 
the  luwyerv,  is  eliiewhere  chargetl  tiiran  the  Scribes,  Matt,  xxiii. 
13 ;  which  is  n  farther  evidence,  tliat  the  lawyers  and  the 
Scribes  were  the  same.  Nevtrtheleiui,  he  i*  ready  to  admit, 
that  ihe  lawyen*  might  be  n  «n[ierior  sort  of  Scribea  ;  yet  all 
the  HfTibes  might  not  be  lawy^Ts. 

•  *  That  tliere  were  different  ranks  and  degrees  of  these  Scribes 
Is  tnfrmsl  from  the  sixth  chnpter  of  the  Second  Book  of  Mac- 
nibers,  ver.  1R.  where  Klcnmr  i%  suid  tn  bcncrwi'SfKitmravTuv 
ypatifiartuv.  "  one  of  the  principal  Scribes."    Such  a  one  was 

-  *  HartnonT  on  MarV  \.-l2. 
i  Caner  in  Lac.  li.  ft«,  «pu4  OWpn  flaiffcw. 
t  SpinlM'itn.  lib*  lupra.  " 


s» 


JC«I««    AKTIQt  ITIES- 


[aOUK   I, 


Guodid;  AcUT.  34.  Jme^huM  wiao  M^/eak*  o(ltpoypapfmn»t, 
ncnd  Scribes,*  «bo  judged  of  the  uf^ni  wluch  portended  the 
deMnictim  i^  Jernulem ;  they  wen  pmbMy  of  superior  dig- 
ni^,  And.  u  tbdr  oune  teem*  to  import.  prie«u  «»  wetl  u 
Scribe*. 

Hoireref .  natwilhatandipg  the  corrupt  doctrme  uid  inBtruc- 
tioDA  which  the  Scribes  deltvered  in  their  public  teaching,  they 
ue  Mid  to  kit  in  Mcms's  «cat,  and  our  Saviour  chaise*  hts 
disciples  to  obacfreasd  do  whatever  tht-y  bid  them  do;  Matt. 
xuii.  2,  3.  By  Moacs*»  teat.  Or.  Li)^bil'uot  underatands  the 
aaat  (^judicature,  as  ihey  were  members  of  the  Saithedriai  r( 
but  the  advice  which  Christ  gives  tn  obAene  und  du  what 
they  directed  or  commaodcd,  or  to  follow  their  good  inntruc- 
tions  in  oppoaitioo  to  their  bad  example,  ver.  3,  evidently 
refen  to  their  teaching  rather  than  lu  their  judging.  It  is 
therefore  a  more  probablt*  coDjectuie.  that  Moses'a  seat  here 
meaiu  tlie  chair  or  pulpit,  out  of  which  tlie  Scnbes,  in  the 
^nagt^ueti,  ujted  to  deliver  thetr  discoureett  ttitttng,  an  the 
custom  then  was.  Matt.  v.  l,'2\  though  wv  read,  that,  in 
ftnmer  times,  Exra  stood  apeak  a  pulpit  of  wood,  when  he  read 
and  explained  the  luw  to  tlie  people  ;  Nebcin,  viii.  4.  It  was 
called  the  chair  or  seat  of  Moses,  probably  because  the  books 
1^  Hoses  were  read  and  explained  from  it.  Xow.  as  for  our 
Saviour's  charging  his  disci[ite&  tu  do  and  observe  whatsoever 
these  corrupt  preachers  bid  them,  it  must  certainly  be  under- 
stood only  so  far  as  they  sat  in  the  chair  of  Muses,  or  de- 
iiveft-d  the  dictatew  of  the  law;  for  if  he  had  required  of  his 
discipjps  an  absolute  subuiitision  to  their  dictate*,  he  would  in 
effect  have  forbid  their  believing  in  himself,  whom  the  Scribes 
rejected. 

Though  the  Pharisees  are  continually  joined  with  theSctibes. 
particularly  in  the  pas&ai^e  we  hitve  becu  just  considering, 
where  "the  Schhes  and  tlie  ['bHi'ii>ees  are  HSid  to  sit  in  Moses's 
Mat;"  we  have,  however, no  reason  to  think  any  of  the  Pha- 
rJMes  were  public  preachen  by  olfice,  except  those  who  were 
Scribes.  Bui  the  true  account  of  this  phrase,  Scribea  and  Pha- 
risees, in,  I  upprfhcnd,  either  that  it  means  Scribes  who  were 
Pharisees,  ur  Pharisaical  Scribes,  the  Scribes  being  generally 

*  Jotcph.  d«  Bslt.  Judstc.  Ub.  ti.  cap,  t.  ico.  iii.  p.  «8B,  tdrt.  llmTerc. 
f  LigMbM.  Horv  Hebr.  in  lac. 


ewK*. 


or  THE    NASOBITBS. 


of  timt  MCl;  or  cIbc  i(  miglit  be  common  for  lliose  Phtirisees 
who  were  not  Scribes,  to  (each  the  people  occasionally,  titough 
(bey  were  in  no  ccclraiutftical  oflicu;  as  other  laymen  were 
allowed  to  do.  ThuH  Chriet,  who  wan  certainty  in  no  eccle- 
siigtical  oRice  among  the  icvin,  "  went  about  Galilee  teaching 
in  their  synagogiiee."  MatL  it,  23;  and  Paul,  with  the  leave 
of  the  ruler,  preached  in  tlie  synagogue  at  Antioch ;  Acts  xiii. 
16.  l(f.  llut  this  we  shall  have  occasion  to  consider  niorc 
particularly,  when  we  treat  concerning  the  itynagogues. 

T)ie  Scribes  appear  to  have  been  men  of  great  power  and 
authurity  in  the  state;  Mult.  xx.  18,  For  it  is  predicted  of 
them,  and  of  the  chief  priests,  that  they  should  condemn  our 
Saviour  to  death.  But  I  do  not  apprehend,  that  tliis  was  in 
virtue  of  their  odice  as  Scributi,  but  |>artly  by  reaBon  of  their 
influence  as  public  preachers,  and  partly  a»  many  of  them 
were  mcmbcni  of  tlie  Sanhedrim,  which  was  then  the  fiiipremc 
court  of  judicature. 

Ab  for  the  origin  of  this  uthcc,  some  make  it  to  be  aa 
ancient  a»  Ezra,  who  ia  uaid  to  be  a  ready  Scribv  in  the  law  of 
Moaei ;  chap.  vii.  6.  But  his  being  called  a  Scribe,  which  was 
a  genenJ  title  gircn  to  men  of  literature,  as  has  been  shown 
before,  will  not  prove  the  office  of  cccleuaatical  Scribes,  such 
as  we  find  in  our  Saviour's  time,  to  have  been  of  so  high 
antiquity.  It  i»  nioi>t  likely,  (hut  it  g^w  up  by  degrees,  after 
the  spirit  of  prophecy  coaaed  from  among  theJews;  for  when 
they  bad  no  prophet  to  apply  to  in  any  doubt  about  doctrine 
or  won^hip,  they  fell  into  diaputes,  and  apttt  into  eecta  and 
p«rtie»i  which  nxade  a  set  of  men  necesMir}',  whose  proper 
business  it  should  be  to  apply  tiiemMlves  to  the  study  of  tlio 
law,  in  order  to  explain  nnd  teach  it  to  the  people.* 


Of  the  ASaioriUs. 

Before  we  dismiss  the  Scribes,  it  will  be  proper  to  say 
•omething  of  Uie  Masoreta.  or  Masorites,  who  were  a  lower 
•ort  of  Scribes.  Their  profession  was  to  write  out  copies  of 
the  Hebrew  Scriptures;  to  teach  the  true  reading  of  them, 

*  Sw  on  ihb  >ubJMl,  Spsokctni,  Dubn  Evsuc.  part.  ii.  dub.  ixxvul — sL 
p.  393^^03;  LniadcD,  PhJlvIog.  Uebrso-Hut.  diuen.  uiii.  , 

T 


ff74 


jKPIftH   AMTlQVITtES. 


RonK  11 


and  criticiM  upon  Uiem.     Tlieir  work  i*  cftlled  Mniiwra,  froln 
iDn  maaar,  trttdidk,  because,  say  tlie  Jens,  wben  Uod  gave 
the  law  to  Moses  at  Mount  Sinai,  be  tanght  htm  tint,  the  irne 
fva<ling  of  it>  and  iecondly,  il-i  Uue  interpritnlion;  and  that 
,both  thew  were  banded  down  by  oral  inidition,  from  gcae- 
;intian  to  generation,  till  at  length  they  were  committed  to 
writing.*     The  forflier  of  theae,  namely,  the  truo  tvadinu.  ia 
;the  Btibject  of  the  MnMtra;  the  laUer,  or  true  inter preLntion, 
I  of  the  Mtshoa  and  Gemara,  which  va  shall  e;iv«  you  an  ac- 
count of  in  another  place. 

The  age  when  the  MasorilM  tint  rose  is  somewhat  doubt- 

'ful.     Archbishop  I'Hher  places  them  before  JenHue;  Cape). 

'M  the  end  of  the  fiOh  century -t     Fathor  Morin  asserta  the 

[Masoriles  did  not  appear  till  the  limth  century.     Clias  Levtla, 

,  %  Jew,  who  bestowed  twenty  ^tnrs'  labour  on  explaining  the 

Mason,  makes  the  Arst  eompiters  of  it  to  bo  the  Jews  of  the 

famous  school  of  Tiberiaf,  about  five  hundred  yean  titter 

Cfarist;^  Busiiage  says,  that  we  seek  in  vain  for  the  time  of 

[the  Masocites ;  since  they  were  not  a  aociety,  nor  even  a  s«o- 

Icession  of  men,  who  applied  theraselretf  tu  this  study  for  a 

eeitain  number  of  years,  and  aft<^rwar<l  disappeared;  but  lire 

Muora  is  the  work  of  a  greut  number  of  gnimmariati^,  wtio. 

without  associating  and  conimunicsting  their  notioiis,  com- 

■|>o*ed  thb  collection  of  criticisms  on   the   Hcbivw  ttxt.% 

H«wever,  if,  according  to  J'^ltss  Lerita,  the  school  of  Tiberias 

flnit  gathered  them  into  one  volume,  and  so  properly  begun 

*  Muhn.  tit.  Ihrke  Abhoth,  cap.  i.;  ct  Mumon.  in  pnr&l.  ad  Jnd  Ckt< 
lakah:  IVvcepta,  que  Mori  indiia  nut  in  ShnJ,  ca  omni*  dMW  ram  com 
•ipowbooe isi,  jcmtB  fllnd  Kxod.  txn.  l«.    *•  Ei  dsbo  u~t>i  utMilu  UpnlMs, 
«  le^m,  et  msixlsutin,"  be.  Iqcon  ac.  scnpt&m ;  «t  nandstMU,  id  est*  ai- 
positioneni  ejus.     See  ihr  paa«iE«  u  larK*:,  in  De  Voisin'i  UboerTU.  ad 
Pujioann  Fidei,  p.  9.     FJiu  Lettta  luvru,  thai  the  Momts  ww  hudnl 
[.down  in  like  nunner  from  MaUs,  till  li  *n»  redured  xn  wnring,  u  be  mih, 
[Igr  the  doclon  ol  the  achoa\  of  TibeniU. — Finn  Lertta  tti  pncf.  1it>.  m.  Ua> 
ritoretb  hanaMralh.     See  »Uo  th6  IkmU  Cam,  ]>■  IW.  vdil.  BuxtorT.  1640. 
^  Capclli  Cntk  9ajer.  T9t.  ft.  cap.  It.  p.  tOt. 
I  Klru  lxvitl^  abi  fupni. 

f  fianagVf  ia  hi*  lliaWty  of  Uic  J*w4,  book  iii.  chap.  is.  tscC  th.  p.  198, 
OMntiom  dw  opinioM  of  L'llwf  and  iMortti,  u  wril  ils  of  C^wt  sad  Lerit*, 
b«l  Codnmnin  tu  prorv,  M«t.  ik.,  thn  Beo-Aiitu>r  and  Bm-NsplNsIl,  about 
dte  year  lOM,  wn*  iIh  ini*  hiwnian  rtf  Uw  Muon. 


CttAT.Yt, 


or  TtiK    MJkSOKITKS. 


S76 


th«  work  which  is  nuw  called  the  Masom,  of  which  there  itt 
bocfa  s  greater  iiml  u  Icsh.  printed  at  Vcnicu  and  at  BiuhI,  it 
hatb  nevertheless  beeu  unlarf^  since  the  time  of  that  school ; 
fbr  thero  were  Mttsontes  long  afterward,  even  lu  late  an 
«bout  A.  D.  1U3U;  particularly  Beu-Auher  und  Ben-Napb- 
tali,  who  were  very  famous,  and  the  Last  of  the  profenion. 
£ttch  of  Ukm  published  a  copy  of  th«  whole  Hebrew  text,  ox 
correct,  aaith  Dr.  Prideaoz,  as  ihey  could  make  it.  The 
auttem  Jews  hav«  Ibllowsd  that  of  Bcn-Naphtali.  and  the 
western  that  of  Ben-Asher:  luid  all  that  has  been  done  since 
is  tu  copy  after  them,  n-ithout  making  any  more  corrections, 
or  lUMiretical  criticiams.* 

Their  work  reganb  merely  tfaa  letter  of  the  Hebrew  text: 
in  which  they  have,  first,  fixed  the  true  n.'adiDg  by  vowels  and 
mtcoatti :  thoagh  whether  these  points  were  originally  annexed 
to  the  Hebrew  lenem  by  them,  is  a  matter  of  dispute,  whicli 
we  ahfiil  consider  in  another  place. 

They  have,  Becondly,  numbered  not  only  tiie  chapteni  and 
aectaonH,  hut  the  reraes,  words,  and  letters  of  the  t^-xt.  They 
lUid,  accordingly,  in  tiio  Pentateuch  &'J4o  Terscs,  and  in  the 
w^ole  Bible  23.206.  Some  indeed  have  doubted,  whether 
dwyeuTiod  their  diligence  so  far  a«  to  Dumber  tlie  lettur*. 
But  Father  Simun  attests  that  he  had  seen  a  MS.  Masora. 
which  munbered  in  the  book  of  Genesis  12  great  sections. 
43  aedarim,  or  order*.  1&34  verses,  20,713  words,  and  7H,IO0 
t«tlcrs.t  Tba  Masom  ■  therefore  called  by  the  Jews,  thp 
hedg*  or  fence  of  the  law ;  inaiamch  as  this  ntnnbering  the 
ytfwa,  words,  and  letters,  is  a  means  of  preMrring  it  from 
being  nllerod  and  carmpted.  Tliua  it  ta  said  in  the  Mishna, 
that  tithoe  am  the  feooea  of  riobea,  vowa  are  the  fences  of 
aanctity,  ailenco  is  tiie  fence  of  wisdoni,  and  the  Masuni  is  the 
fcace  of  the  law-t  Uoncc,  also,  Abeti-Ezru  calU  the  Mneo- 
litaa  the  k«ep«V8  ol'  the  walls  cf  the  holy  city.^ 


*  Phdnana'a  C0ODMI.  put  i.  bnok  v.  *ol-  u.  p.  516,  cdii.  10. 

t  Vid.  Knaa.  Uutr.  Cdiiu.  V«.  T«st.  Ijb.  i.  c»|>.  uvi  p.  latK  Pun, 

i6ei. 

I  1*irko  Ahbath,  csp.  Si.  Md.  xfii.  lam.  tv.  p.  ttS,  e<lti.  fltuvahss. 
(  Abeo-Gffl,  qaMod  by  CsrpaoviaB,  Ottic.  Sser.  fast  i  cspi.  tI.  p.  SSR, 
LifMHr,  1798.  W 

t3 


S76 


JKMTI&n    ANTIQVITICS. 


{book  1. 


Tliey  litivt,  lliirdly,  marked  whatever  irrcgtilnrilies  arc  found 
kin  any  of  the  tetters  of  the  Hebrew  text;  as  that  in  some 
one  letter  is  of  a  larger  (vtd.  Drut.  vi,  4).  in  othern,  of 
a  le«  (rid.  Gen.  ii.  4)  size,  than  the  rest.  Of  the  forinet 
sort  they  diuover  thirty-one  iutttanccs;  of  the  latter,  thirty- 
three.  They  observe  four  woids  in  which  one  letter  i^  sut- 
pended,  or  phccd  ^otuewhat  higher  than  the  rest  (vid.  Judge* 
xviii.  30) ;  nine  placet:,  in  which  the  letter  nun  \»  inverted  (vid. 
Numb.  X.  35);  and  several  places  where  the  final  letters  are 
not  used  nt  the  end  of  words;  and  others,  where  they  are 
uftcd  in  the  middle. 

They  arc  likewise  very  fruitful  in  finding  out  reaaons  for 
'.these  irrc^itarities,  and  mysteries  in  them.     Thus  Lliu  great 
[»<i«  in  the  wonl.  pru  gachon,  m  the  furty-iiecoiid  verse  of  the 
Icveiith  chapter  of  Leviticus,  is  to  sit^ndy,  that  it  is  just  the 
[middle  of  the  Pentateuch.     The  last  letter  boUi  of  the  Rnt 
•ltd  laiit  word  of  this  sentence  in  the  Mxth  chapter  of  Deu- 
anomy.  vcr.  4,  "  Henr,  O  Israel,  the  Lord  thy  God  is  one 
Lord,"  m  of  an  extraordinary  size,  in  order  to  denote  the  ex- 
traordinary weij^htof  that  sentence,  and  the  |>eculiar  attention 
'it  deserves.     The  cayh  in  the  word  nn^sS  tiOhcMotAaA,  in  the 
second  verse  of  the  twenLy-tlurd  chapter  of  Genesis,  where 
Abraham  is  said  to  weep  for  Sarah,  is  of  a  lesser  size,  to 
signify  the  modenitton  of  his  roouniing,  «he  bein^  an  old 
woman. 

They  are.  fourthly,  suppooed  to  be  the  authors  of  the  ken 

k«nd  chethibh,  or  the  nutrgioal  corrections  of  the  text  in  our 

rjlcbrew  Bibles;  among  which  they  Imve  noted  traiittjiosilioiu 

of  letters  in  some  words,  as  *m«  jebuehar,  for  -orr^jerhuhar, 

'in  the  ninth  clmptcr  of  Eccletuastes,  and  the  fourtJi  verse;  and 

[•one  word   put  for  another,  as  «131  ubtni  for  pi  uUn.  in  the 

jXorty-sixth  chapter  of  Genesis,  and  the  twenty-third  verec- 

But  we  idiall  have  occasion  to  take  fiirthcr  noticL*  of  the  ktri 

and   ehethibh.  when   wo  come  lo  trcut   of   the   Hebrew   Uui- 

guajje. 

From  this  short  specimen  of  tlio  works  of  the  MoaoriteB, 
you  will  probably  conceive  a  higher  opinion  of  their  industry 
and  diligcucf  than  of  their  judgment.  As  for  the  irregulari- 
ties tu  1^  letters,  upon  which  they  have  coniuiented,  it  being 


CIIAF.  VI.] 


or   TUB    MASOHITES. 


277 


misonable  to  suppose  that  the-sc  happened  at  firHl  by  m&te 
accident  in  tniuscrihini;,  they  would  have  discovered  mora 
good  Kcnsc  if  they  hnd  corrected  tliem,  Uiau  in  devising 
retsons  for  them,  and  uMigntng  mystical  tnlerpretations  to 
them. 

Dr.  Prideaux  mith,  those  who  were  the  autiiors  of  ttie 
Masora  now  extant,  were  a  monstrous  trifling  set  of  men, 
whose  crittcitmiH  and  olMervalionii  went  no  higher  than  number- 
ing  the  vcreeu,  words,  and  letters,  of  every  book  in  llic  He- 
brew Hible,  marking  which  wae  ttie  middle  woni,  verse,  or 
letter,  in  each  of  them,  and  making  of  such  other  poor  and 
low  remarks  concerning  them,  as  are  not  worth  reading  or 
regarding,  whatever  Richard  Simon  tbe  Frenchman  may  say 
to  the  rontrary.* 

The  D^iifni  dunhamm,  whom  Godwin  suppoacfl'  to  be  in- 
tended by  the  dispiiters  of  this  world,  mentioned  in  the  first 
chapter  of  the  Fir^t  EpiHtle  to  the  Corinthians,  vcr.  20,  were 
Ukewise  a  sort  of  Scribes  or  doctors  of  the  law.  There  was  a 
threefold  exposition  of  the  law  in  rogue  among  the  Jews,  in 
their  later  and  corrupt  ages;  the  fir&t.  a  literal  explication  of 
the  written  law.  which  they  called  HTpO  mikra:  the  second. 
consisting  of  the  traditions  of  tlie  futberv,  styled  the  njETj 
mithha.  with  a  comment  upon  them  siyled  the  moj  grmora, 
both  togpther  colled  the  talmud :  the  third,  a  mt/itic  and 
allegorical  exposition  of  the  Scriptures,  calleil  ttnto  muirash. 
or  commentary  mr  t^oxiv,^  The  apoatle'e  allegory  of  Sara 
and  Hagar.  with  their  t^ons.  by  which  he  illustralett  the  Iwo 
covenants,  in  the  Epistle  to  the  GalatJans,  chap.  iv..  us  some- 
what in  this  style,  and  was,  therefore,  admirably  suited  to  the 
taste  of  the  persons  whom  he  is  there  uddrewing. 

The  Cabaltsts  likewise  were  a  sort  of  mystical  doctors,  who 
discovered  n  world  of  mystery  in  the  Icttem  of  the  sacred  text, 
either  by  coniiidentig  their  numenil  |iower.  or  by  changing 
and  tmnspodin^  thi-iu  in  dillVrfiit  ways,  according  to  Uie  rules 
of  their  art.     By  these  means  they  extracted  senses  from  the 

*  See  PriJemux'*  C^unntd.  part  i.  book  t.  nib  anno  440.  For  s  Isi^tr 
accminl  of  tbo  Maaoritn  and  th«ii  worki,  canHiil,  IwMdes  ihe  suiliors  al- 
n»Ay  (]nolcd,  tluiioHi)  Tiberiiuj  Cu\aor'u  Crtltn  Sacra,  pan  i.  cap.  »i. : 
»i>]  Walton.  Pmlcfcnm.  vui.  »i  BihI.  I'dygloL 

i  Vtd.  Li^lfliw>l   lln.  Ilfliniic,  in  Luc.  >  15 


278 


JEWISH    AHTIQUITIES. 


[book 


•acred  caraclei,  rery  different  from  those  which  the  expreiaion 
leemed  naturally  to  import,  or  which  were  ever  intended  by 
the  anthon.* 

We  have  before  offered  aome  rewKMiB  for  believing  that  by 
the  <ro^oc,  mentioned  in  the  first  chapter  of  the  First  Epiitle 
to  the  Corinthians,  Ter.  20,  are  meant  Gentile  philosophers, 
and  not,  as  Godwin  seems  to  imagine,  Jewish  teachers  of  tra- 
diticHis.  Whether  the  diaputer  of  this  world,  mZ^qnTnic  rau 
owvoc  Tovrou,  referred  to  the  Jewish  all^orical  doctora,  or 
the  Gentile  natural  philosophers,  as  distinguished  from,the 
moral  philosophers,  called  oo^ot,  is  differently  conjectured  fay 
the  leamed,  tmt  Tery  hard  to  be  determined  with  certainty. 

*  A  large  account  of  the  cabalistic  ait,  as  piacUsed,  oot  only  by  Jews, 
but  by  heathens  and  Christians,  may  be  seen  in  Bunage's  History  of  the 
Jews,  book  iii.  diap.  z. — zzriii. 


CHAPTER  Vn. 


or   THE   TITLE    BABBI. 

The  title  Ritbbi,  with  several  otfaera  from  the  Mue  root, 
23n  rabhabh,  magnut  eti,  tv/  muUipUcatus  etl,  b«^^  first  to 
be  aHstimed,  accurdtng  lo  Oodwio,  as  a  diatinguishinii;  title  of 
honour  by  meD  of  Learniug,  about  thu  tiuu  of  the  birth  of 
Chrut.  We  fiud  it  anciently  given,  indeed,  to  seveiol  msgiit- 
tratfis  and  officers  of  »tate.  lu  the  Book  of  Bather,  it  is  »aid, 
I  the  king  appoiuteii  yn>3  3T-!kj  coi-rab  betho,  which  we  render 
"  t^  the  officers  uf  hia  houio ;"  chap.  i.  8.  In  Jcremiuh  we 
read  of  the  1^1  «3n  riMi  hammeltk,  *•  the  princes  of  the 
king  ;"  chnp.  xli.  1.  tn  the  Book  of  Job.  it  Ik  Kaiil.  thnt  the 
00*1  rabbim,  which  we  render  "  great  men,  are  not  always 
wke."  chap,  xxxii.  y  Engl.,  10  Ueb. ;  a  rendering,  which  i  ap- 
prehend well  expreaiea  the  originul  meaning  of  the  word.  It 
waa  not  therefore  in  thoce  days  properly  u  title  of  honour,  be- 
longing  to  any  particular  office  or  dignity,  in  church  or  state ; 
but  all  who  were  of  superior  rank  and  condition  in  life,  were 
called  0''Z'\  mlihim.  We  do  not  lind  the  propbetfi,  or  other 
men  of  learning  in  the  GUI  Tustamenl,  affecting  any  title  be- 
side that  which  denoted  their  ofHce;  and  they  were  contented 
to  be  addressed  hy  their  bare  names.  But  as  religion  and 
true  knowledge  declined  among  them,  Ihejr  pride  discovered 
itself  in  affectatioD  of  titles  uf  honour.  Thus,  in  the  tint  agus 
of  the  Christian  church,  during  the  prevalence  of  truth,  and 
of  piety  and  humilitv,  the  ministers  uf  Christ  had  no  other 
titles,  but  llie  mere  names  of  their  office,  apostlcA.  pastors. 
Btc,  whereas,  in  the  later  corrupt  ages  of  ignorance  and  pride, 
a  number  of  titles  of  honour  were  invented,  lo  support  their 
dignity,  and  conciliate  the  respect  and  reverence  of  the  peo- 
ple ;  a*  masicrs.  doctors^  &c. 

Tlie  fir^t  Jewish  nibhi,  said  to  have  been  distinguialietl  with 
•ny  title  of  hoaour,  was  iiimopa,  the  mm  ut  HilleJ,  who  huc- 
ceedcd  his  father  as  prcsid««t  of  the  Sanhedrim  ;  and  his  titk 


380 


>BWt)lH    AHnQVITIKX. 


wa«  that  of  Rabbtui.*     He  is  supposed  hy  AlUng-luR  to  hafe 

been  the  Simeon  who  took  the  infant  Jcttus  in  bia  amift,  and 

blessed  him,  Luke  ii.  25 ;  and  for  this  reason,  as  he  conccirea, 

he  is  setdom  mentioned  by  tho  later  ralibifH,  tliou^h  he  was  a 

Inan  of  such  honour  and  dignity,  and  the  Rret  who  was  di«- 

itinguished  by  their  farourit«  tiUe.t     Others  think  it  hardly 

probable,  that  the  Simeon  who  was  directed  by  the  Holy 

Ghast  to  pay  that  rcapect  to  our  Saviour,  was  the  president 

,  of  the  Sanhedrim ;   for  Gamaliel,  the  president'ti  soti,  waa 

I  tutor  to  St.  Paul,  who  rcecivcd  no  favourable  notion  of  Cbria- 

,  tianity  from  him,  as  in  all  probability  he  must  have  done  from 

[the  son  of  that  Simeon  whu  UK)k  our  Suviour  m  his  arms  and 

rbksaed  him.     Oestdca,  had  he,  who  did  this,  been  presideut 

of  the  great  council,  St.  Luke  in  all  likelihood  wotikl  have 

biken  notice  of  so  extraordinary  a  circum«tauce,  iiutead  of 

lucntioning  bim  only  as  "  a  certain  man  in  Jerusalem,  whose 

I  name  was  Simeon."^ 

The  later  rnbbie«  tell  us,  this  title  was  oonfcrre<l  with  a 
[good  deal  of  ceremony.  When  a  person  had  gone  through 
[the  schools,  and  was  thought  worthy  of  the  dcfi^oe  of  mbbi,  be 
was  6rst  placed  ui  a  chair  somewhat  raised  above  the  company ; 
than  were  delivered  to  turn  u  key  and  a  table-book  :  the  key. 
M  a  symbol  of  the  power  or  authority  now  conferred  upou  him, 
toteach  that  knowledge  toothers,  which  be  had  learned  hinuelf ; 
and  thiti  key  he  afterward  wore  as  a  badge  of  his  honour, 
and  when  he  died,  it  was  buried  with  hiro:  the  lable-l>ook 
waa  a  symbol  of  his  diligence  in  his  studies,  and  of  his  en- 
deavouring  to  make  farther  improvements  in  lenming. 

llic  third  ceremony  in  the  creation  of  a  mbbi  was  the  im- 
poaitum  of  hands  on  him  hy  the  delegates  of  the  Sanhedrim, 
pracUaed  in  imitation  of  Moses's^  ordaining  Joshua  by  thi^ 
rite,  to  succeed  him  in  hia  office  ;  Numb,  xxvii.  18 ;  Deut. 
xxzir.  9.     Ami  then. 


*  LigMfoot'*  ilaniiof)>r  on  Lnke  ii,  iS, 

t  AIliBg.  de  Schilo,  lib.  k.  xti.  loin,  t,  Opfer-  p.  W;  iiV^idtwi,  ubi  «a|ini ; 
•at]  Hot*  llebr.  Luki)  ii.  3d. 

t  S«e  Wiuii  Huwtll.  loa.  I  lb.  i.  csp,  ui.  mcI.  xiii.— tcL  p.  389 — 3M, 
•dti.  T^i^M  iW9. 

f  Mstaion. Tnrlai.  SsBbedrin,  c«|t.  i*. ;  vid.  Seldcn  dn  Synetlr.  liV  ). 
tap.  xiv.  Opera,  vol.  ■-  loni.  li.  p.  lOU,  1069 


CHAP.  Til.]  OF    THE    TITLE    RABBI 


281 


Fourthly,  they  proclaimed  his  title.* 

According  to  Maimomdes,  the  third  ceremony  was  not 
looked  upon  to  be  eaiwnlial;  but  was  sometimes  omitted. 
They  did  not  alway»,  isaith  he.  lay  their  hands  on  the  head  of 
the  elder  to  be  ordained ;  but  called  him  rabbi,  and  said,  Be* 
hold  thou  art  ordaineil,  and  hast  power,  Kc.f 

Wc  find  this  title  given  to  John  the  Baptist,  John  lii.  23; 
and  frequently  to  our  blessed  Saviour ;  as  by  John's  disciples, 
John  i.  38.  by  Nicodemus,  chap.  iii.  2,  and  by  the  people  that 
followed  him;  chap.  vi.  26. 

It  has  been  made  a  question,  whether  onr  Lord  had  taken 
the  degree  artd  title  of  rabbi  in  the  Jewish  schools.  Vitringa 
mflintains  the  affirm ativv.-f  alleging  that  he  was  called  »o  by 
Judas,  Mail,  xirvi.  25,  who  he  siipposcB  would  not  have  com- 
ptimcnted  him  with  a  title,  to  which  he  had  no  right.  It  may 
be  repHetl.  that  11ii»  being  before  Judas  discovered  his  trea- 
aoo.  ami  while  he  associated  with  the  diaciplcfl,  he  no  doubt 
afi'eclod  to  speak  as  respectfully  to  Christ,  as  any  of  the  rest. 

VitringH  insists  upon  another  ai-gument.  to  prove  that 
Chriiit  mu«t  have  taken  the  dt^ree  of  rabbi;  alleging,  that 
otherwJHe  he  could  not  have  preached  publicly  in  the  temple, 
and  In  the  etyiiagogues.  as  we  know  he  did.  But  this  is  built 
on  a  mintakc  in  fact.  Any  Tsniclite  might  preach  publicly  in 
the  temple,  or  in  the  synagt^c,  by  the  permission  of  tlie  ruler 
of  it,  as  we  ubsorved  in  a  fonner  lecture.^ 

Mr.  Sclden  takes  tlie  other  side  of  the  qu«tion4|  denying 
that  Christ  had  ever  taken  this  degree.  And  for  this  opinion 
sevenJ  argument«  may  be  alleged. 

lal.  It  appears  that  he  had  had  no  education  ia  the  rab- 
binical schools,  aM  those  who  were  honoured  with  this  degree 
must  have  had;  John  vti.  16. 

Sdly.  He  expresses  hi*  disapprobation  of  the  title,  and 
chargoa  hii  diaciples  not  to  assume  it.  Matt,  xxiii.  7,8:  "Be 


*  Sw,  on  ilw  QCMlioa  of  a  nbbi.  Altio^.  in  Ofauooe  de  ProFnoi.  Hvbr. 

t  HjdnHD.  Stnlwdr.  cap.  n.;  Mt  Saldm,  obi  itupia,UHl  Liglnfiiol's  Hor. 
Il«br.  Act>  xiu.  9- 

t  ViihnR.  de  Sjmag.  Vettn.  vol  iL  lib.  iii.  psn  L  mp.  ni.  p-  700,  707- 

\  Sec  abovny  p.  373. 

11  SclJeu,  dff  Syncdr.  Ucbraot.  lib.  ii.  cap.  Tii.  wet.  viti.  Opern,  rat.  ■• 
lan.ii.  p.  1373. 


S89 


JBWIKll    ANTiqUITIBfi. 


(■00  It 


not  ye  calleit  niWii/'&^,  Wliith.  at?  Mr.  SeWcn  ttbnw",  wa» 
ft  prohibituMioi'tlu'ir  taking  lltntdegretii  but  wau  iiotinttsded 
tibMluteJy  to  ooodeam  the  umo  oT  tbe  title  u  h  mark  of  oiviUty 
to  those  public  teAobera  wbo  ini^ht  not  in  funti  bqve  takeu 
tbe  dagteo;  a  preeU09.  nl  that  tiiuc,  cumiuon  amoog  the 
Jews,  as  giving  tlt«  litje  of  doctor  to  the  muiiBter  of  the  pamh, 
whether  be  hath  tnkot  the  dcRroe  or  not,  t«  now  anong  us.* 
Tlie  reason  of  our  turd'*  forbidding  hie  tUiciplea  to  be 
cailetl,  or  to  atf'ect  tbe  tide  of  rabbi,  waa,  doubtleae, 

1st.  To  cnution  tbcm  against  that  pride  oiul  hauffhtioeet 
which  generully  went  &iuag  with  it.  For,  thuu<;b  tliu  rabbiei 
pretended  to  ^ht  the  honour,  and  it  was  amuxini  with  Ihem, 
"  Luve  the  work  and  not  ttie  title  ;"t  it  is  eortaiii.  iiuverthe* 
1«H,  they  were  excewively  proud  and  vain  of  it.  injwmuch  that 
they  were  highly  oHeodvd,  if  any  person  upoke  to  them  with- 
out giving;  it  to  them ;  a  remarkable  iiuUutce  of  wbich  W'agen- 
•ell  Nlatcfl:t  "  A  certain  rabbi  nont  a  letter  to  another,  and 
forgot  to  give  him  hi»  title;  but  only  called  him  in  plain  temu, 
frtflDi].  At  which  he  wa«  no  highly  inoenacd,  that  he  imBM- 
diately  seat  %  moeaenger  to  that  rabbi,  charging  him  to  call 
^Jiiiu  Anan,  Anan  (which  was,  his  nama)«  without  ^ivin;;  him 
^Ihe  title  lubbi."  This,  it  sfwrns,  waa  the  keenest  rerengc  he 
could  take  on  him  fur  bo  gruBS  au  atfroat.  And  Dr.  light- 
foot  tella  u»,  from  one  of  their  mbliinical  bouki,  tltat  the  San< 
hediim  excommunicated  certain  penwas  twenty-four  unites  for 
not  giving  due  honour  to  the  rabbie*.^ 

Sdly.  Thr  deaigo  of  our  £iavJotir'«  forbidding  bia  diactplan 
to  be  called  rabbi  was  probftbly  also,  tlial  liiey  nug^ht  not  tak* 
upon  theffl  to  lord  it  ovqr  iht  faith  and  coMciMces  of  men, 
as  UiB  rubbies  did,  who  protended  to  little  low  than  to  ha  in- 
fallible guKlfA  of  faith  iind  conscience;  inaomwih  that  it  waa 
looked  upon  as  a  cruue  for  any  person  not  lo  hearken  to  tht- 
rabbies,  or  to  disbelieve  or  doubt  of  tlie  truth  ol'  what  they 


*  ScMmi.  ih  SjWMb.  in>.  li.  «t|»'  *ii-  •*■<•  ■■  Opw*,  «al.  i.  tarn.  a.  f^ 

isr»— iwi. 

f  Sm  Mwinont(l«  Mi)uoted  by  Lighifuot,  llor.  Hebraic.  Mutt-  nill,  V; 
■ad  Fjrrkc  Abbtrtti,  l(b.  i.  t»p.  ». ;  «i  Ob.  d«  Baiwoora  hi  Ivc 

1  W>g«nKil  in  Svta,  nntiot.  «  io  cap.  i.  wet.  i.  cu«|a.  Ocnsm,  p- 
lOt. 

S  Uoni  lUbnic.  Matt.  uuti.  7 


H 


CHAP.  «ll.] 


or   THE   TITI.B    RABBI. 


tau^t.  Hence  OamAliel  advises  the  ignorant  among  the 
Jrwii  "  to  g«t  ihemselves  rabbics,  that  they  may  do  Io»g«r 
doubt  of  any  thin^;"*  and  Rabbi  Eloazar  saya,  "he  that 
aefvnmten  from  tlie  nchot^  of  the  rabbles,  or  teaches  any  thing 
which  he  has  not  heard  frova  his  maater,  pravokea  the  DiTioe 
Miijesty  to  depart  from  l8mel."t 

Maimonidee  tells  us,  that  me»  of  the  degm  of  rabbi  were 
ulita  called  Abba,  or  father;  and  that  "he  who  vrill  be  holy, 
most  perform  the  words  of  the  ratberfl/'^  Hence  our  Haviour 
forbids  ht«  disciples  taking  the  titie  of  father  a*  well  aa  rabbi ; 
Matt,  xxiii.  8,  0. 

These  arc  the  leaehcra  and  fniidea  to  -whom  the  apoetle 
aeema  to  n-fer,  when  ho  luttth.  Kom.  ii.  17 — *20,  "Behold 
thou  art  called  a  Jew,  luid  rcstest  m  tlie  taw,  and  makest  thy 
iKiaat  of  God,  and  knowest  his  will,  and  approrcst  the  thinga 
that  arc  more  excellent,  being  inatractcd  out  of  the  law ;  and 
itrt  confident  that  rbou  thyself  art  a  guide  of  tJie  blind,  a  light 
of  them  which  are  in  darkness,  an  intitructor  of  the  fooliah, 
a  teacher  of  babeo,  which  hast  the  form  of  knowledj^  and  of 
the  truth  in  the  law."^ 

The  rea^n  of  our  Saviour'ti  prohibiting  ht»  disciples  to  be 
called  rabbi  is  cxpreaaed  in  these  words, "  Be  not  yc  called 
rabbi,  for  one  is  your  master,  eren  Christ,"  ica^ir^tinK'.  your 
guide  and  conductor,  on  whose  word  and  iostructious  alone 
you  nro  to  depend  in  matters  of  religion  and  salvation.  Ac- 
cordingly the  inapired  apostles  pretend  to  nothing  more  than, 
HS  the  ambassadors  of  Christ,  to  delit-cr  his  insiriictioos ;  and 
for  their  own  part,  they  expressly  disclaim  all  dominion  over 
the  faith  and  consciences  of  men ;  see  2  Cor.  v.  20 ;  chap  i .  24. 

The  Jewish  writers  distinguish  between  the  titicH  Kab, 
Kobbi,  and  Rablmn.  As  for  Rab  and  Rabbi,  the  only  differ- 
ence between  them  is,  that  Rab  was  the  title  of  such  as  had 
had  their  education,  and  taken  their  degree,  in  some  foreign 
Jewish  Khool ;  suppose  at  Babylon,  where  there  was  a  school 

*  Vitkc  AhhoA,  cap.  i  fed.  xvi.  wfaidi  preorpt  Huinoaide*  and  fiat- 
Iruon  {m  Inc.)  fcMnia  tu  rihiiU  olMcnwicea. 

t  Talmud  IU>)rhm.  til.  Bcndiotli,  fel.  uii,  u.;  fw  Lighdbot,  Hon 
llfbf.  SI«U.  ixiii.  7 

t  Munion.  in  I'rafkt  Tn^ui.;  Piriw  Abholh,  Mishn  lom.  it.  p.  393. 

S  See  WbilbjF  oa  Mmi.  uiu.  9,  9. 


284 


JEWISH    ANTIQCITIBS. 


[book  I. 


oracadenqrof  considNBfale  note;  Rabbi  was  the  title  or sncli 
MM  woe  educated  in  the  land  of  Jadea,  who  were  accoonted 
more  honoinaUe  than  the  oChen.*  But  as  for  Rabban.  it 
was  the  higfaeat  title ;  which,  they  say,  was  nerer  confwred 
<ni  more  than  aeren  persons,  namely,  oa  R.  Simeon,  five  of 
his  descendants,  and  on  R.  Jochanan,  who  was  of  a  different 
Dunily.-f-  It  was  on  this  acconnt,  it  should  seem,  that  the 
blind  man  gave  this  title  to  Christ,  Mark  x.  61 ;  being  coo- 
nnoed  that  he  was  possessed  of  dirine  power,  and  worthy  of 
the  moat  honoanUe  distinetiMiB.  And  Mary  Magdalene, 
when  she  saw  Christ  after  his  resarrection,  "  said  mito  him, 
Rabbooi,"  Jdm  xx.  16,  that  is,  my  Rabban,  like  my  loid  in 
R»»gli«>i ;  for  rabbon  is  the  same  with  rabban,  only  pronounced 
according  to  the  Syiiac  dialect. 

*  Eliu  Levhs  in  Hahbi,  Toce  y\, 

t  See  Ligfatfoot's  Harmonj  on  hake  it  U. 


CHAPTER  Vlir. 


OF   THE    NAKARITER    AND    BECIIASlTEft. 


Go  tkWtN  makes  a  thive-fold  dislinction  of  Nnzarit««,  which 
we  fihall  find  to  be  merely  a  rlistinctia  nomtnis,  as  the  logi- 
c'vuii  express  tfaemaelves,  and  not  a  divisio  generiM  in 
HpecioM. 

The  first  sort,  called  Nazarites.  from  113  riazar,  leparavH, 
arc  mentioned  sevenil  times  in  the  Old  and  New  Testament ; 
the  Kcond,  whoiic  uume  i»  derived  front  the  city  Nazareth, 
are  occasionally  mentioned  in  the  New ;  for  the  third,  who 
rejected  the  five  books  of  Mosea.  and  were  therefore  termed 
Nozarites,  according  to  Godwin,  from  "orj  nasar,  diaaeeu^, 
because  they  cut  off  or  excluded  these  books  from  the  canon 
of  Scripture;  finding  no  mention  of  them  either  in  the  Old 
Testament,  or  in  the  New,  1  think  they  deserce  no  farther 
notice  :  it  is  chietly  Uie  liret  Kort  that  vre  are  now  to  con- 
sider. 

The  first  person  to  whom  the  title  "^3  nazir  ia  applied  is 
JoM-ph.  who,  in  the  forty-ninth  chapter  of  Genesis,  is  said  to 
be  vriH  *>^ii  nezir  echaiVt  which  w«  render  ''  separated  front 
hia  brethren,"  Gen.  xlix.  26;  but  the  Vulgate,  "  Nazariti 
inter  fratrpH  siios."  Moeea  gives  him  i!ie  (tame  title,  in  the 
bletwing  which  he  pronounced  on  his  posterity  in  the  Book  of 
DcutMonomy  :  "  Let  the  blessing  come  upon  the  head  of 
Joseph,  and  upon  the  top  of  the  head  of  htm  that  was  s«pa- 
ralwl  front  his  brethren,"  Deut.  xxxiii.  16;  1V1«  TS)  nczir 
tchwo.  He  is  called  nm  naiir,  not  because  he  was  of  any 
{larticular  sect,  or  such  a  Nazarite  u«  those  concerning  whom 
wc  arc  discoursing ;  but  for  one  or  otlier  of  the  following  rea- 
sons :  either  because  he  was  separated  from  the  society  of  his 
brethren  by  their  malice  toward  him ;  or  from  tlieit  evil  prac- 
lices  and  examples,  by  the  grace  of  Qod ;  or  was  advanced  by 
Providence  so  high  above  them  in  dignity  and  honour.    Ilie 


386 


JRWISir    AHXAQLITIES. 


fBOOK  I. 


SeptiMgint  eipoiueB  the  la»t-tnentiooed  reeBon,  ivftd  tng  nmt  "m 
neztr  fciaic,  in  Genesu,  an  mopvfiif  nm  tuttaaro  aZtX^^f,  tupcr 
caput  frairum,  quorum  dux  fttit:  and  in  Deuieitmamy, 
(Ti  KOpuf  qc  ^cZatt^tt^  vw  actX^fHt;.  saper  vrrtirerti  glorificatu* 
in  fmtrihut.  lience  the  won!  *V1  nrrrf  U  gometimes  used 
for  a  royal  or  sacerdotal  crow-n  *x  diadem  :  "  Thou  liast  pro- 
bned  bis  (the  king's)  crown,  in  neier,  by  casting  it  to  the 
ground  ;"  Pkalm  Ixxxix.  23-  Again,  "  They  made  the  pliktu 
of  the  holy  crown  (of  the  hifiih-pricat)  of  pure  gold ;"  Exod, 

But  whatever  was  the  won  of  Joseph's  bciag  called  -na 
sazrr,  the  word  came  afterward  to  denote  u  partionlnr  son 
of  separation  and  derotedaeyit  tu  Gwl ;  and  on  thut  accoaiU. 
waa  applied  to  the  N'azatitea,  who  were  occordiugly  of  Iwi 
BOrtO"  Mich  a»  «'<.-re  by  their  pzrenta  devoted  to  Ood  in  Uit 
ifilaiioy.  or  even  BoiiH;tiinc«  before  they  were  bom,  and  kucII' 
as  devoted  themaelraa.  The  former  are  called  Nozctm  ma- 
tim,  and  were  Naaahtea  fiir  life ;  tbe  latter  \a:arrri  m/na,^ 
a^o  ofdtnahly  bo«nd  Uicmsdras  to  obserrc  the  law*  of  thi 
ffasaritea  only  for  a  limited  time. 

In  the  number  of  the  Sazarri  rtativi,  or  perpetual  Nttza«-1 
ntes,  were   Saioson,  Judges  xiii.  6;  Saaiiiol,  i  Saa.  t.  II  ; 
and  John  Uie  Bapibi,  Luke  i.  16.     All  thai  we  can  discover 
in  tlit'ir  way  of  life,  which  was  peculiar,  was,  tliat  tht-y 
to  ahstaiu  from  wine  und  intoxicating  lifjuon,  and  wcte  not ' 
abave  their  hcad«,  but  let  their  hair  grow  to  it&  foil 
It  in  true,  neither  tiaiuuel  nor  John  die  Baptist  are  M 
colled  Naiaritca,  a*  Samson  is.     \cverthel<»>->4,  as  one  law  < 
che  Kaaante«  is  mentioned   to  which  Samuel  was  obhged|] 
nauely,  that  no  razor  should  comenpoo  bis  head;  and  another' 
to  a-))ich  the  Baptiitt  was  obhged,  that  he  should  drink  nei- 
ther wine  Dor  uron^  drink ;  il  is  reasonnbly  premimed  Ihry 
were  both  ondcr  obUgatum  to  obaerra  all  the  lawb  of  tlic  per- 
ftkmi  Nasaritea. 

The  nibbies  iiifttst  that  Abtalom  was  a  perpetust  Natania, , 
becaoac  he  wore  fau  hair  ao  loog,  that  when  he  polled  it,  it ' 
vtigfaad  two  hnndrad  ■bdcals  j  2  Sam.  xiv.  26.     But  as  diis 
oiavmitanco  is  mentioned  inunedtately  after  the  account  of  j 
the  baant^  of  his  penMm,  var.  26,  tt  leads  one  to  conclude* 
tbat  he  wore  his  luiir  ao  laog,  ntlber  for  onianent,  than  on 


cBAvrvni.j 


OP  t\t^    NAZAftlTCS. 


Any  religions  account.  Betides,  his  polling  it  Kt  the  end  of 
the  year  is  an  uvid«iice  agmtiKt  fam  being  a  perpetual  N'azarite. 
Th«  rabbiw,  indeed,  Kave  fnuued  a  rule  foe  ifae  perpetual 
Nfttaritet,  on  purpose  not  to  exclude  Ahtalom  ;  alHmung, 
that  when  their  hair  grew  very  heavy  and  troublesome,  they 
wen  allowed  to  cut  it  to  the  length  in  which  it  was  ordinarily 
worn  by  other  people,  but  not  to  shave  it  quite  utT;  and  this, 
they  my,  wa^  the  ccdsdo  of  Abttaloura  ^HiUing  his  head  every 
year,  because  his  faolr  grew  so  exceeding  heavy,  that  what  he 
cnt  off.  weighed  "  two  huodrvd  ahekels,  after  the  king's 
weight."* 

AVe  shall  not  stay  to  dispute  this  point  with  the  rabbies, 
berjkase  it  ts  of  no  great  cfins(V|ttcnce.  But  the  amazing; 
WNght  of  Alwalom's  hair  demands  our  particular  nUentiou. 
Dr.  Cumberland,  in  his  Essay  on  Jewish  Weights  and  Mca- 
surea,  shows,  that  a  Jewish  shakct  of  silver  was  equal  to  half 
on  ounce  avoirdupoiae.  Consequently,  two  hundred  sbekelK 
n  six  pounds  and  a  quarter;  un  incredible  weight  for  tlie  hair 
of  one  tnau's  head  ! 

Various  are  the  conjecture*  of  the  leanied  in  order  to  re- 
move this  diflkalty.  Some  mippOM  the  ehekcL  here  spokea 
of  was  less  than  the  coounon  shekel ;  and  they  obsert'e  his 
hair  is  said  to  weigh  "  two  hundred  shekels  after  the  kind's 
wetght-,"  not  according  to  the  common  shekel  of  the  sanc- 
laary.  Now.  should  we  soppoiw  the  shekel  here  tD«aul  lo 
be  a  weight  in  gold  equal  to  the  value  of  the  silver  shekel,  or 
half  o«uce,  that  wovld  rodoce  the  vreigfat  of  the  hair  to  about 
five  oanees. 

Others  imagine  there  has  been  on  error  in  transcribing  the 
Hebrew  copy ;  that  the  number  of  ahdiels  being  #x[>res8ed 
by  the  nnmenil  letter  O  raph,  which  stands  for  twenty,  the 
tnnRcnt)er  mistook  it  for  *i  rnh.  which  stands  for  twu  hun- 
dred ;  ft  mistake  which  tn^bt  easily  be  made  if  the  knver 
purt  of  the  caph  was  not  very  plain. 

Others  again  are  of  opinion,  ihal  iliu  twu  hundred  shekels 
denote,  not  the  weight  but  the  value  of  the  hair ;  the  J«wri8h 
women  having  been  u»ed  to  purchase  it  to  adorn  tfaemsetrei. 

*  VM.  R.  df!  DutoMt.;  *i  Kahaea. OoBistta.  BiMidM.  tit.  Nssb,  cap. 
i.  wci.  ii.  lom.  iti.  p.  MS,  silil.  Smsrfiss. 


iSariKH    ASTt^DlllES. 


1»U«1L   I. 


hoMBOl,  iadeed,  be  euily  ssppowd.  that  the  kiof'*  son  sold 
1m  hsir.  Bat  the  rerb  ^  MJmkai,  rendered  "  lie  wcj^wd,** 
fBsy  be  uken  imperaaoaify,*  to  ngnify,  a  was  wrigbed  at  ibe 
rate  of  two  hoodred  sbekeb,  perhaps  by  the  bBrber^  whose 
peniaisite  it  might  be. 

When  we  caniioC  snire  at  ccrtunty,  we  magt  be  coatent 
with  pfobabiiity;  and,  I  apprehend,  either  of  these  coujcc- 
tores  is  fuffidently  probable  to  relieve  the  diHiculty  m  the 
mu 

We  rscuro  to  the  Nazarite* :  I  have  only  farUier  to  ob- 
•erre  concenuog  the  Sasarm  Hotivi.  that  they  vrtn  not 
bound  to  (he  sanic  stnctaoM  as  the  rolitt,  who  must  not 
tooch  any  dead  carcass,  oat  so  much  as  enter  the  doon  of  a 
boose  wfaexe  a  deceased  petsoa  was.  Samsoo,  who  was  a 
Natartrm$  naiivut,  made  no  scntple  of  takio<:  honey  out  of 
the  carcass  of  a  lioo.  Judges  xiv.  8,  9;  and  Samuel  hewed 
Agag  ID  [Heces ;  1  Sam.  xr.  33. 

As  (or  the  \azarxi  votivi,  who  bound  theiiu«lrefi  by  u 
TOW  to  obseire  the  taw  of  the  Nazarites  for  a  certain  ttnte. 
suppose  a  month  (the  rabbies  say  it  could  not  be  for  a  less 
time,  though  it  might  be  for  a  tonger),t  their  laws,  which  are 
coDtaioed  in  the  sixth  chapter  of  the  Book  of  Numbers,  are 
these: — 

Ist.  That  they  should  abstain  from  wine,  and  from  all 
inebriating  liquors,  and  even  from  eating  grapes,  during  the 
dme  of  their  separation ;  N'umb.  ri.  3, 4. 

2dly.  That  they  should  let  their  hair  grow  without  cutting 
it  till  the  days  of  their  row  were  fulfilled,  ver.  6;  and  then 
they  were  to  hare  their  hair  libaved  off  at  the  door  of  the 
tabernacle,  and  burnt  under  the  altar;  ver.  18.  It  was  pro- 
bably from  this  custom  of  the  Jewish  Nazarites,  that  the  Gen- 
tiles learnt  the  practice  of  consecratini;  ihcir  hair  to  their 
godSf:^  of  uhich  SnetoDios  relates  an  instance  in  his  life  of 
Nero ;  informing  us,  that  be  cut  off  his  firat  beard,  and  put  it 

*  S«*  mmaj  iratancn  of  thu  son  pitMluc«d  by  Gtuaiiis,  Philglof .  Stcn, 
lib.  ill.  Irwt.  ill.  A*  Vrrlio,  anon  xitii,  p   3A0,  3B1,  edit  AjoftH.  I  Til 

t  HUh.  w.  KuJr,  r«|i.  t.  Ktrt.  tii.  p,  148,  lom.  lit.  edit.  Stucubu*. 

1  Lariiii  miiMsnU  ihn  u  *  *i>ry  comnion  aumtt,  t»ith  which  bi  hin> 
Mil  hMl  eoMplM,  dv  Synft  Dm,  mb  fin. 


nrAT.Tiu.j 


OF    THE  V^kXAKlTBS. 


into  a  goldeu  box  set  with  jewels,  and  comtccralcd  it  to 
Jupiter  Capitolinus.* 

When  ft  yazaraut  voUvu$  was  polluted  by  touching  luiy 
dead  body,  he  was  to  "  fthave  hU  head  on  the  seventh  day,"! 
that  is,  at  the  end  of  the  time  during  which  he  was  undean, 
and  "  on  the  eighth  day  to  offer  a  ain-offering  and  a  bumt- 
ofiering  for  his  purification;"  and  then  to  "  consecrate  unto 
the  Lord  the  daya  of  hia  separation,"  bringing  a  "  bimb  of 
the  first  year  for  a  trespass-oii'ering :"  that  ia.  he  was  to  begin 
again  the  accumphvhment  of  his  tow.  "  the  days  which  were 
before  having  been  U)at,  because  his  separation  waa  defined ;" 
Numb.  ri.  9-^13.  The  Nazarite'n  shaving  his  hea,d  in  case 
of  polhition  ift  not  ordered  to  be  done,  aa  in  case  of  the  ac- 
coiupUsliment  of  his  vow,  at  the  temple;  but  might  be  done 
any  where,  it  seems,  in  the  conntry,  provided  it  n-as  not  so 
far  distant  as  to  prevent  his  offering  the  accuatomed  sacrifices 
at  tiie  temple  tlii!  next  day.  However,  some  learned  men 
bavB  tbougbt,  thst  thoae  who  were  at  a  great  distance,  or  in 
foreign  cauntries,  might  have  tlieir  head  shaved  in  the  placo 
where  they  were,  aud  oflet  the  appointed  isacnticc  at  the  tem- 
ple the  next  opportunity,  whether  on  account  of  accidental 
polintiuo,  or  at  the  accompUahment  of  their  vow/t"  Thus 
Ihey  Bay  Paul  (according  to  others.  AquilaJ)  did,  Act«  xviii, 
18.  who  made  hLi  vow  at  Corinth,  shave«l  his  head  at  Ccn- 
chrca,  and  went  soon  afterward  to  Jeruaaleui  to  accomplish  iL 
by  tlic  usual  uUi;hng.^  '. 

3Uly.   A  Nazarite  must  not  couic   near  any  dead  body. 
while  the  row  was  upon  him;  Numb.  vi.  (J. 
n  It  is  to  be  obeerved,  that  women,  as  well  aa  men,  might 

■  iHieUw.  ia  Vit.  Neroou^c^  xiJ.  It,  p.  176i  ITT,  ion.  ii.  win.  TiUKi, 
Tia>KL  od  Kbcu.  1600. 

\  Stepli.  Monii.  diisett.  viil  p'.  100;  GfOtiut,  on  Acts  niii.  16;  Aneiea; 
ITniVenal  Itiilucy,  ui  the  Htctonr  of  the  Jews,  book  i  dutp.  vii-  " 

'-  1  WiHii  Mdetcm.  ile  VM  PauU,  seec.  n>.  xiii.  p.  100,  «t  vi.-tA'W. 
p.  toil  Grotitu  in  loe.  •  '  "]> 

f  CoM«niia|  acl^r»  TOW.  we  Dwliltidp,tn,]ae.;  Lardnf^* Ctedlb. 
vol.  L  book  i.  dwp.  tx.  wcltU.;  Bewoa's  ihmtf  of  Pl>niii>^  itiv  CbruUsa 
Religkm,  to)  u.cbii|>.T.  wet.  xiii.  ut)  rliAp.  vUi.  wki.  xi.;  Uaaunoni)  in 
toe.:  Wolbi  Cum  PliAolog.  trt  Im-:  uid  Meintuml  dc  Patili  Nulnratu,' 
kptid  lli^iauf  Pluloloff.  TlMeiof.  ton.  h.  p.  473,f«prdiillr  rap  n.Aifi. 
•ML  ITOT.'  .       ■' 


90 


JEWISH    ANTIQVITIBS. 


fsOOKI. 


bind  themsdveH  hy  tliis  vow:  "  When  either  inou  or  womau 
shall  separate  themselves  to  row  a  vow  of  a  NazanLe,"  then 
they  shall  do  bo  and  so;  Numb*  vi.  2.  This  the  motiier  of 
Samson  is  advised  by  tha  angel  to  du,  at  least  to  submit  to 
the  rule  of  the  Nasarita*  during  the  time  of  her  gestation; 
Jodgu  ziii.  7. 

The  institution  of  N'aiaritiBm  wan  no  doubt  partly  religious, 
and  it  might  alw  be  piirtly  civil  and  pnidential. 

That  it  wits  partly  raligious  is  concluded  from  the  following 
passage  of  the  propbet  Amos,  io  which,  among  nthcr  tiitruor- 
dinaryfiiTOun  and  blsfiings  whiuh  Uod  ha<J  vuuchsullHl  U)  the 
IsratiliteA,  he  tellH  thctUt  "  1  raiaad  up  of  your  soos  for 
phets,  and  uf  your  young  mon  forNaEaritaft."chup.ii.  11 :  thai 
is,  1  inspired  them  uith  a  nion;  tbaii  <mlinar>'  spirit  of  deroli*. 
sod  piety,  luid  induoul  thum  to  take  the  Nazarite's  vow> 
which  they  were  bound  to  tlic  strictest  sanctity,  to  give  them^ 
selves  to  reading,  meditation,  and  prayer:  and.  in  token  of 
their  morel  purity,  carefully  to  avoid  all  legal  poUutiMi,  and,- 
in  sign  of  their  spiritual  nioitification .  and  as  having  thetl 
minds  lio  taken  up  with  divine  oonttiniplatuHi  ns  tn  lie  nc 
geut  of  extenial  omanicjits,  thuy  were  to  let  their  hair  growl 
without  trimnnng.    Moreover,  they  wen  to  abetum  from  win* 
and  all  iuebrialing  liquors  during  tfao  days  f>f  their  separation  { 
just  as  the  priests  were  forbidden  to  dnnk  wine  daring  Ibcir 
ttlettdance  ou  their  ministry,  "  teat  ilicy  forget  the  law."  and'] 
their  minds  should  be  discomposed  for  the  exercises  of  devo" 
iion. 

The  interdiction  laid  on  the  Naxaritcs  was  mora  strict  and'^ 
■erere  than  that  laid  upon  the  priests,     lite  former  were  for* 
bidden  the  total  use  of  the  vine,  they  might  neither  taste  "  any 
liquor  made  of  grapes,  whether  wine  or  vinegar,  nor  eat  moist" 
grapes,  nor  dried,  neither  any  thing  that  came  of  the  vine-, 
tree,  from  the  kernel  even  to  tlic  husk;"  Numb.  vi.  3,  4,' 
Wliich  occasions  Dr.  Liglitfoot's  making  the  two  following 
queries: — 

1st.  WhcUicr  the  vine-tree  might  not  be  th«  tree  in  Para- 
dise, which  was  forbidden  to  .\dam,  and,  by  taiting  the  fruit 
of  which,  he  sinned  and  fell.  The  Jewish  doctors,  be  saith, 
positively  asMitod  this,  without  the  least  hesitation. 

2dly.  Wbctlicr  the  law  about  the  Nazarites  had  not  homa 


PMAp.-riii.l 


OV   TNI    NAZARITBS. 


901 


reference  to  Adam,  wliilt*  under  that  prohibition  in  his  state 
ofinuoceoce/  If  tlie  boditv  and  legal  iinclraiuK'AS,  toiicern- 
lag  which  there  am  precepts  ao  very  strict  in  the  iliirteenth 
chapUir  of'  Leviticus;  if'tlie  Leprosy  espcciaJIy,  the  f^atest  n( 
all  uacJeanue4«es,' propeilv  bctukcDcd  Uie  titatc  and  nature  of 
ain;  might  not  the  laws  coucerniug  NazaritL-d.  uhich  enjoined 
the  strictest  paritv  in  the  most  pure  religion,  in»omucii  that 
Naz«rites  are  Mid  to  he  "  purer  than  snow,  and  whiter  than 
milk,"  Lam.  iv.  7,  be  denignod  in  commemoration  of  the 
tttate  ofiDDocence  before  the  fall  '* 

Uut  benide  the  rt'ligious,  there  might  also  be  a  civil  and 
|»nidcotial  «Be  of  this  institnUaa,  the  sobriety  and  temperance 
which  the  Nozaritefi  were  bound  to  obscrre  being  very  con- 
ducive to  health.  Accordingly  they  are  celebrated  for  theii 
fair  and  ruddy  complexion,  being  said  to  be  both  whiter  than 
milk,  and  mora  ruddy  in  body  than  riibiev.  Lam.  iv.  7;  the 
tinro  aigns  of  a  sound  nml  healthy  constitutjon.  It  may  here 
be  observed,  that  when  God  intended  to  raises  up  Samiion  by 
hi«  Mtrcngth  of  body  to  acourge  the  enemies  of  Israel,  he 
ordered,  that  from  his  infancv  he  should  drink  no  wine,  hut 
lire  by  tlie  rule  of  the  Nnxaritea,  because  that  would  greatly 
contribute  to  innke  him  strong  and  healthy;  intending,  after 
nature  had  done  it«  atmoHl  to  form  this  extraordinary  instra- 
mcnt  of  hm  providence,  to  supply  its  defect  by  hn  own  super- 
mUural  power,  t 

.oiOodwin  mentions  a  Hocond  sort  of  Nazariies,  who  were  ao 
toitned  from  i!fj  nrtttar.  fmm  whence  catnc  NalTarpth  or  Na- 
carcth,  tlie  name  of  a  town  in  Galilee,  where  Christ  was  con- 
oeinsd  and  brought  up.  Hence  our  Saviour  wa*  himnelf  ctdled 
«  Niizarene.  or  Na7arite,  Matt.  ii.  *23;  for  this  name  or  title, 
M  applied  Im  t-'briHt,  in  fiomctimes  wrote  Na^dfxp'oc.  -^ark  xiv. 
R7;  xvi.  fi;  Luke  iv.  34;  aometimes  SaZopatoc,  Matt.  xxvi. 
71 ;  John  xviii.  7»  8;  Acts  li.  22;  which  words  aecni  to  bo 


*  {jfthifoot.  Uoni  Helir.  to  Lur.  i,  1.1. 

t  OH>c«rBinii  tlw  Nwaiitw,  •»  Awnmnlt  on  tiam>h.  n.;  ttelamli  Aalit}. 
Hdnaor.  pan  it.  np.  i.;  l^tudvn-  tliilolo^.  lIebr«o<AliKt.  dtM«rt.  xxii.; 
fipimhwini  Otbia  Cnn^;.  p.  li  diib.  Jteni.  xci*.;  M«»)h«i<d  de  Nonrwsiu 
Pauli,  ubi  »u{n;  uid  :»i|n?iuu»  df  Htpuhl.  Hrbfitpr.  Iik  v.  np.  viii  nim 
NiralAJ,  Lugd-  Bat  1701.  /for      < 


jrWiSH    ANTIQUITIES. 


»OOKi; 


used  by  die  evangcltntn  in  prccUety  the  same  Kentw;  acconl^'f 
ingly  liic  Syriac  version  renders  both  by  the  word  notzrio. 

The  evaugehst  Matthew,  assigioing  a&  the  reason  for  our 
Saviour's  being  called  Na^apaioc,  tliat  he  came  and  dwell  in 
the  city  of  Nazareth,  Matt.  ii.  23,  and  referring  (o  some  pro-i 
phecy.  which,  ut  least  in  express  words,  is  no  where  to  bft 
found  in  all  the  Old  Testament,  hath  ^ven  tho  cnticK  nnd 
coranientaiorH  no  little  trouble;  "  that  it  might  be  fulfilled, '" 
saith  he.  "  which  wob  spoken  by  the  prophets,  He  Khali  ha] 
called  a  Nazarene."     Some,  indeed,  suppose  the  reference 
to  what  iH  siiid  of  Samson,*  whom  they  take  to  be  a  typo 
Christ.  "  The  child  shall  be  a  Nazarite  unto  Ood,"  JudgMJ 
xjii.  6;  and  this,  they  say.  was  accomplished  in  his  antitypM'j 
Olhersf  conceive  the  prophecy  is   to  l>c  fouDd  in    h 
where  Chrii«t  is  termed  nvi  netzer,  "  the  branch,"  chap.  xi.  I'A 
Witsius  thinks  he  discovers  it  in  the  book  of  Job,  chtip.  vii.  QOil 
and  in  licvcral  other  places,  where  Ood  is  called  -vea  notzersi 
the  "  preserver  of  mcn."^     However,  there  is  one  very  mat 
rial  {Ejection  against  all  these  solutions,  that  they  f^ive  ni 
account  Uow  this  was  fullilled  by  Christ's  being  at  Nazsrethjl 
Either,  therefoa*.  we  must  uc<[uiesce  in  the  opinion  ofChnr-J 
8o«tom,^  that  the  passage  here  referred  to  is  lost',||  or.  oki 
that  more  probable  one  of  Jerome,  that  the  evangelist  do«>l 
not  here  refer  to  any  one  particular  passage,  but  to  what 
several  of  the  prophets  had  in  cflect  said .     For  in  thst  he  use* 
the  word  prophets  in  the  plural  number,  it  is  evident,  saith 
that  father,  he  did  not  take  the  wordA  from  the  Scripture,  but 
the  sense  only.f     Now,  beinj;  called  a  Nazarene  is  the  same 
thing  as  being  one,  the  Hebrews  expressing  word  ami  thing 
by  the  same  term.    The  name  of  God  in  muoy  places  signi- 
fies God  himself.    "  His  naine  shall  be  called,"  means,  be 


-'*  Kidder  en  Uie  Messiah,  paniLp.  67,  68,  aeoond  c<ht.  (hi.  X7'HS. 

f  S«o  HaiDiaond  OR  Mau.  ij.  33;  aud  D«ylin^ai,  m  hi«  ClhwrvaiHmn 
Sa«nc,  pan  i   oh«rr»   »1.  uKrt.  iii.  p   17T,  176,  Ijj»i*,  I7J0. 

t  MelcMii.  dm.  ii.  aMt.  sri.  xirii.  p.  ^&5 — 9S7. 

(f  llomtl.  ill  Man.  IS. 

H  So  Ml.  WhiMoo  wppoM*:  «•  bii  Senaoas  at  Boyte'a  Lcctuiv,  ea 
AoBoraplnhBu^nl  of  Praplicdn,  p.  5«,  Csoabridge,  1706, 

f  t>«c  tha  pMH^  <)Uol«l  by  Whiiby  on  MaR.  il  13. 


uV-Vtlt.]  OP   THS    WRrHABITBS. 


293 


thai)  be  "Wonderful,  CoumeUor.  the  Mighty  God,  the 
Evertasling  Father.  tJiu  Prince  of  P«uce;''  Is^.  ix.  ti.  "My 
house  shall  be  called."  tugaHtta,  my  hou»e  shall  be  "  the  house 
of  prayer  :*' chap.  I«.  7;  Mark  xi.  17.  The  meaning,  then,  of 
Christ's  btfing  ciiHud  Hatapaioc  may  be,  that  he  shall  be  de- 
spised and  reproached,  according  to  a  variety  of  predictions. 
Paalm  xxii.(i;  lxix.9  ;  isa.  Uii.3 — 5;  Zech.xi.  12,  13;  which 
wtxe  accomptibhed,  in  une  instance  at  least,  by  bia  being 
called  a'Nazante,  from  bia  having  dwelt  at  Nazareth,  that 
being  a  town  of  such  ill  repute,  that  it  wascummonly  thought 
no  good  couM  come  out  of  it,  John  i.  •Vi;  and  our  Saviour's 
being  suppofied  to  come  out  of  it  being  one  occaaion  of  his 
bcmg  det>pi<>ed  and  rejected  by  the  Jews.  chap.  vii.  52. 

NcTcrtbeless.  the  upjiellation  fiaZapmo^.  of  Naiareth,  com- 
ing to  be  added  to  Jenua,  to  dislinguish  him  from  all  others  of 
the  samf  name,  we  find  it  »omeunieH  applied  tu  him  when  no 
reproach  was  intended,  aa  by  St.  Peter,  Acta  ii.  22;  iii.  6: 
iv.  10;  and  by  on  angel,  Mark  xvi.  <j.  It  is,  however,  ge 
nerally  u»ed  by  the  Jews  as  a  term  of  reproach,  not  oidy  in 
reapect  to  our  Saviour  himself,  but  to  his  disciples  after  hii 

censioD.    They  styled  them,  "the  sect  of  the  N&zarcne* ;" 

cu  xxiv.  £.  N'cvertheleu.  the  disciplea  of  Christ,  aft«r 
they  had  generally  token  the  name  of  Christiana,  turned  the 
tables  upon  the  Jews,  giving  thin  title  of  reproach  to  the  Ju- 
daiziog  Christiana  ;  aa  we  leam  from  Epipliunius  ;  who  says, 
the  Nazarenea  were  the  same  with  the  Jews  in  every  thing  re- 
lating to  the  doctrine  and  ceremonies  of  the  Old  Testament, 
only  diilering  from  them  in  this,  that  they  professed  to  bcUeve, 
thai  Jesus  Christ  was  the  Messiah.*  These  were  the  heretics 
Godwin  speaks  of  under  the  name  of  Nazarites.  But  tlie 
history  and  dogmata  of  this  sect  belong  rather  to  Christian, 
than  to  Jewish  antiquitics.f 

Aa  to  tlie  Uechabitea,  though  tb^  dwelt  among  the  larael- 
itea,  they  did  not  belong  to  any  of  their  tribes  ;  for  they  were 
Kenites.  as  appears  from  the  second  chapter  of  (he  First  Book 


*  £ptphati.  Advetnu  UamMS  Iwr.  uii.  Mct.  vH.  apud  Oftr.  torn,  if 
p.  VIZ,  edit.  Peuv.  Colon.  It&i. 

t  See,  on  this  litk  of  Chriii,  Spaah«ini.  Dubui  E<-utgcl  ptn  ii.  du1>.  xc. 
Id.  ichi-:  Witrii  Melelero.  dmeit.  u.;  and  ibe  commtnuion  on  Miii 
tl.  U. 


304 


JKWISn    AMTIQVITIES. 


i|jlOOK  I. 


of  Chronicles,  where  the  KeoiUs  arc  saitl  to  tiave  come  of 

"Hcntath.   the    faLlier    of   the   hoii&e  of  Rcchab ;"   ver.  lio, 

iThese  Kenites,    iifterward   styled    Hechabites,  were  of  iha 

liBOiily  uf  Je4hro,   othcnvise  called  Mobab,  whotw  datighttf  i 

Mo8«8  married  ;  for  "  the  children   of  the  Kenice,  Moses's 

father-in-Uw,"  it  is  snid,  "  went  up  cut  of  tha  city  of  palm* 

with  the  children  of  Jadah,  arKl  dwelt  amoiif;  the  pco- 

''  Judges  i.  Iti;  and  we  read  of  "Ucber  the  Iwooitc,  who 

I'WM  of  the  children  of  Hubnb,  the  father-tn-law  of  Mosca, 

rho  had  severed  hiintwlf  from  the  Kenites,"  or  from  the  balk 

of  them  M'ho  itettled  In  the  tribe  of  Judah,  "and  pitched  his 

lent  in  the  plain  of  Zaanaini;"  chap.  iv.  II.     They  uppetr 

[to  have  sprung  from  Midiun.theson  ot  Abraham  by  Keturafa, 

Oen.  XXV.  "2;  for  Jethro,  front  whom  they  are  descended,  is 

called  a  Midianilu;  Numb.  \.'i9.     ThtsJothru  was  invit«d  by 

Muees.  hilt  Hon-in-law,  to  leave  hifi  country,  and  kettle  with 

,  his  family  among  the  Israelites.     At  first  he  refnied,  ver.  30; 

I'but  afterward.  Iwing  inipnrtaned,  ver.  31.  3*2,  it  >eem«  he 

tconBented ;    eioce  we  tiiKl    bia  |ioHterity  st^tttoil  among  the 

Israelites,  with  whom  they  cooUnued  till  their  latest  agna. 

Balaam,  Ihet-efuru.  culebrates  their  prudence  and   happtnees, 

jjn  putltitg  themseivcH  undiT  the  protection  of  Oud's  fnrourite 

nation,  though  he  foretells,  that  they  should  be  fellow -auireren 

in  the  captiviiy;  Numb.  xxiv. '21,  22.     Of  this  family  was 

Jehonadab,  Ihc  <>ori  of  Kechnb,  a  man  of  cmiuont  xeal  IbrtiM 

pur«  worship  of  God  &fi;nin<4t  idolatry,  who  assisted  king  Jehu 

in  destroying  the  house  of  Ahab,  and  the  worshippers   of. 

laal ;  2  Kinj^  x.  \b.  If).  S3,  &c.     It  was  ho  who  ^ve  thai 

lie  of  life  to  his  children  and  posterity,  which  we  road  of  in 

the  thirty-fit^h  chapter  of  Jeremiah,  rer.  6,  7.     It  consisted  of 

these  three  articles  :— 

Ut.  TJint  they  should  drink  iio  wioo. 

2d1y.  That  they  should   neither  (kmmm  nor  occupy  any 
hotisea,  fields,  or  vineyaKk. 

3dly.  That  they  should  dwell  in  tents. 
In  thcitc  regnlationa  he  seems  to  have  had  no  religious,  but 
merely  a  prudential  riow,  an  is  intimated  in  the  reiison  u- 
signcd  for  them,  ver.  7,  "  thai  you  may  live  many  days  in  Om 
land  where  you  arc  atnmgen."  Aud  this  would  Iw  the  na- 
luml  conMK)ueDcc  of  observing  these  ruleA,  inasmoch. 


CHAP.  TIU-]  OF    THE    BECHABITEg.  fi96 

Ist.  As  their  temperate  way  of  living  would  rery  mudi 
coatribute  to  preaerve  their  health :  and  as, 

2dly.  They  would  hereby  avoid  giving  umbrage  to,  and 
exciting  the  envy  of  the  Jew^i  vbo  n^ht  have  been  provoked, 
by  their  engaging  and  succeeding  in  the  principal  business  ia 
which  they  themselves  were  employed,  namely,  tillage  and 
vine-dressing,  to  expel  them  their  country;  by  which  they 
would  have  been  deprived  of  the  religious  advant^es  they 
then  enjoyed.  That  they  might,  therefore,  be  under  no 
temptation  to  plant  and  cultivate  vineyard*,  be  forbade  them 
the  use  (^  wine. 

Should  it  be  inqaired  how  they  maintained  themselves.  It 
may  be  answered,  they  are.  in  the  Firit  Book  of  Chronicle*^ 
called  Scribes,  chap.  ii.  56,  which  intimates,  that  they  were 
engaged  in  some  sort  of  literary  em|^oymento. 

t  suppose  die  reason  of  Godwin's  treating  of  the  NazariCea 
and  lUehabitea  in  the  same  chapter  is,  that  neithCT  of  them 
drank  ^tiae;  for  in  no  other  respect  were  they  alike,  tlrt 
fomier  being  a  religions,  and  the  latter  mer^y  a  prudential 
and  civil  nutHiition.* 

*  Vid.  Wittii  DtiMrt.  4e  Rccfatbitit^  piefiMd  to  hli  Latm  tnnsUtion.ttf 
Godwin'!  Moms  and  Aaion,  inserted  into  Hottinger's  edition,  and  piiaief 
likewise  ia  Witsii  Miscellan.  torn.  ii. 


CHAPTER  IX. 


op    THK    AStilDBANft. 


AcTEU  the  spirit  of  prophecy  ceiunl. and  there  were  no  in- 
Ispinxl  persons  to  whom  the  Jews  could  apply  to  decide  tlicir 
[KliK'""''  doubts  nnd  disputea,  diflercot  opinions  soon  sprei^ 
I  Up  among  them,  am)  divided  tliem  into  various  sects  and  par- 
Itieu;  the  chief  of  which  were  the  Pharisves,  the  Saddacee** 
and  the  Ksseoeei,  all  supposed  to  ari^  from  tlie  Aaiiideans, 
vrho  are  entitte^l.  therefore,  to  our  first  utttmtion. 

The  Hebrew  word  D^ivrn  chasidim,  h  used  in  several  place* 

i>of  Scripture  ap[>ellatively,  for  good  and  piouH  meii.  Psalm. 

,px)ix.  1;   cxiv.  LO;    Isa.  hit.  1;   Mic.  vii.  2;   but  never*  I 

lapprehend,  for  a  religious  sect.      In   (he  apocryphal  book  of 

,lhe  Maccabees,  »iide«d,  we  often  nieetwilh  Lheuaif^ioi.a  word 

rplainly  derired  from  the  Hebrew  D^T^Dn  chandim:  as  in  the 

following  passage:  "  There  came  to  MattatliiaH  acompanyof 

i\»sLdeans,  who  were  mighty  men  of  Israel,  even  all  such  as 

^«et«  voluntarily  devoted  unto  the  law,"  I  Mace.  u.  4*2;  «ee 

.also  chap.  vii.  13,  and  2  Mace.  xiv.  16.     Thcjie  Assideaas, 

apoken  of  in  the  Maccabees,  hare  generally  been  supposed 

^io  be  some  sect  subsisting  at  that  lime.     Yet  as  Jottephus 

wrote  of  the  some  times  and  of  the  same  alfairs,  without  men> 

,tioniiig  any  such  sect,  some   have  doubted,  and  not  without 

,  reason,  whether  there  ever  was  any  such,  and  whether  the 

'Word  aathuw  be  not  ut^ed  in  the  Maccabees,  as  C^T^ry  chafidim 

is  in  tlic  Hebrew  Bible,  for  pious  persons  in  general,  even 

,.fliich  as  "  were  voluntarily  devoted  unto  the  law."     And  it  ia 

no  improbable  conjecture,  that  as  they  were  persons  generally 

of  that  character,  who,  in  defence  of  their  law  and  religion. 

first  adhered  to  Mattathias,  and  afterwant  to  his  son  Judas. 

,  IMaccabteus,  the  name  tunZaim.  or  saints,  was  by  their  enemM 

.converted  into  a  term  of  reproach  and  scorn,  as  the  word 

puritans  wan  in  the  last  century,  and  saints  very  often  is  now. 


CHAP.  IT.] 


or   Ttnt    ASSfHRAlVt. 


9» 


And  a*  1  ace  no  auflicicnt  evidence  of  the  aaiiuiot,  in  the  time 
of  the  Maccftbcea,  being  a  distinct  sect  from  othtr  pious  Jew», 
1  lay  no  stress  upon  Godwin'n  distinction  between  tlie  o^p^-nc 
taadikim  and  the  O^I^DTI  clmsidtm,  which,  ho  saith,  took  place 
aAer  the  captivity,  and  consisted  in  the  following  particulars : 
tile  ttadikim  gave  theniselves  to  Uie  study  of  tJic  Scripture; 
the  cfiasitiim  fttudie<l  how  to  add  to  the  Scnpture  ;  the  former 
would  conforoi  tu  whatever  the  law  re<iuired ;  the  latter  would 
be  holy  above  the  law ;  thna  to  the  repairing  of  the  temple, 
the  maintaiiting  of  aacrifices,  tile  relief  of  the  poor,  &c.,  they 
would  vulunUirily  add  over  and  above,  to  tliiit  which  the  law 
required. 

Neither  do  I  thiak  it  probable,  us  Godwin  supposes,  that 
this  apovtle  refers  to  any  i>uch  distinction  when  lie  aailh, 
.V  Scarcely  for  a  ngfateous  man,  Siieatov.  would  one  diej  yet 
peradvenlure  for  a  good,  man,  aya^ou,  some  would  even  dare 
to  die;"  Rom.  v.  7.  8.  By  the  aya^o^,  or  good  man,  the 
apostle  rather  i^eant  a  kind,  benevolent,  charitable  man,  than 
such  ns  were  for  adding  to  llie  divine  taw,  and  performing 
works  of  supererogation.  In  this  sense  the  word  oyatfoc  is 
continually  used  in  the  New  Testament,  For  instance,  in  the 
Gospel  of  St.  Matthew  we  meet  with  this  expression,  "  Is 
thine  eye  evil  liccause  I  am  good  V  or  beneftceut,  oyo^oc, 
Matt.  XX.  16.  In  the  Epistle  to  the  Romans,  "Be  not 
overcome  of  evil,  but  overcome  evil  with  good,"  aya^ut,  with 
kind  and  generous  actions ;  chap.  xii.  21.  In  the  Epistle  to 
Philemon,  ro  nyabou  means  "thy  kindness,"  ver.  14;  and 
in  till*  apocryphal  book  of  Eccleaiasticus,  oyo^oc  o^aX* 
/IOC  signifies  "the  liberal  eye;"  chap.  xxxv.  8.  The  mean- 
log  and  desif^  of  the  apostle,  tlierefure.  in  the  passage  before 
us.  may  be  thus  represented  :  So  t-'Ugaginj;  are  the  charms  of 
generosity  and  beoerolence  above  mere  righteoutuicss  and 
justice,  that  though  scarcely  any  man  will  hazaid  his  life  for 
one  who  has  nothing  but  the  latter  to  recommend  him, 
several  might  bo  found,  who  would  nm  t^is  important  risk  to 
prevent  the  death  or  destruction  of  a  disinterested  and  gene- 
rous friend.  But  the  lore  of  Christ  (for  it  is  to  illustrate 
that  love  the  apostle  mokes  tliis  ubi>crvation)  appeant  lo  be 
far  more  free,  generous,  and  exalted,  than  any  instance  of 


298 


JBW1BH    AMTIOtrmCft. 


S01HC  t. 


human  frTtnA«h\p,  in  that  wh«n  wo  were  yet  ainnen;,  audi 
poss«Med,  thi.^refore.  of  none  of  the»e  good  oi  amiable  qua^j 
litics  to  recommend  us,  he  laid  down  hi*  litit  for  ut.* 

Tlie  D^pnv  ts/nHkim,  flodwin  imagines,  wen  the  maao  with 
the  D^tnp  karrftim,  or  KamutCD.  It  is  certain  the  Knrraitc* 
were  ancicntiy  »  considerable  stwt,  which  is  still  in  being  in 
Poland  and  Hussia,  but  chiefly  in  Turkey  and  E^pt. 

They  have  their  nnme  from  the  Chaldee  word  mp  kara, 
tcriptura  tacra,  because  they  adhered  to  tiie  Sehpturaa  as 
the  whole  and  only  rule  of  their  fuilh  and  praetico  ;  whidi.] 
occasioned  their  being  callixl    O^K*^))   karraim,  tfxtuaUa, 
Mcriptuarii,  while  tho»e  nho  adhered  to  the  traditions  taogltl 
by  the  rabbiea  were  called  D^ia'i  rabbtitim,  rtihhinisttr. 

These  party  names  wer«  firet  $rivni  Oiem  about  thirty  y«ar*| 
Iwfore  C'bnst,  when,  upon  the  diKsonsion  between  flilld,  thM 
president  of  the  Sanhedrim,  and  Shammai,  the  Wce-presidonii] 
by  which  their  respective  scholars  were  listed  into  two  parties^  i 
I«tween  whom  there  were  perpetual  contests,  those  that  were<< 
of  the  opinion  of  the  K:irraites  sided  with  the  school  of  IShanf 
mai,  and  those  who  were  zealous  fur  tradition*,  with  the  school 
of  Hiilel.  Nevertheless,  tliou^fh  the  name  D^tnp  karraim  bei 
thus  modem,  the  sect  Imai^ts  of  their  h^h  anti<]uity;  for  thej^^ 
say  the>'  are  the  followers  of  Move*  and  the  prophets,  as  ih* 
undoubtedly  are  on  account  of  their  adhering  to  the  Scriptt 
in  opposition  to  human  traditions.  Yet  Dr.  Prideaun  U] 
they  did  not  rgect  all  traditions  abaoltitely,  only  refused  theo^j 
the  same  authority  as  they  allowed  to  the  written  word.  \k\ 
human  he! pa.conducive  to  thtfirU'tttT  understanding  th(!Srrip*j 
tures,  they  were  content  to  admit  thorn,  but  not  to  put  them  OM^ 
afoot  with  the  written  oracles ofGod.a,'* all  the  wther Jews did.1 

The  Karraites  diiter  also  from  the  rest  ot  the  Jew*  in  tln«,j 
that  they  read  the  Scriptures,  as  «dl  as  their  Ihnrgies,  wtTj\^ 
\«^er«,  both  in  public  atHl  private,  in  the  langnage  of  tht 

■  Concemnicthe  AMd«tii>.coosult  Drtwuu  de  ileidvU,  awl  De' 
Sectit  Judworum,  til».  it.  cap.  x. — «».;  »i"l  «l>o  lib  Quiut  U*b*.  lib.  ^j 
<jUK)ti.  ilrii.;  S<^l»i[Lf'»  Kltncho*  Tnh»r«e6»  JudKorom,  rap.  luiii.;  FulleraJ 
Mn«ll.  Sura,  lib.  i.  op.  *iu  ,  and  rtid«9\ix*t  Coa»«ct.  part  ii-  bool  ».  •ual 
snno  107,  vol.  111.  p.  734.  3ST,  tOih  edit. 

t  Prsiewu't  CoBoeet.  pan  H.  book  v.  mb  sano  109,  vol.  ib.  p.  4*9 


CHAF.  IX.] 


or  THS  SAEXAms. 


country  in  which  Ihev  dwell :  at  CoiiEtiintmople,  in  modem 
Greek ;  in  Caifu,  m  Turkish,  &c.* 

Ab  the  achcxkt  of  Uillel  prcTttilod  against  ihml  of  Shajnsioi, 
the  RabbinisU  became  the  popular  sect,  and  the  Kamutes 
were  lookod  upon  as  schiaraatica  and  heretics,  being  loaded 
with  mnch  reproach  by  the  other  Jews ;  liiough  in  r«dity,  of 
■U  their  sects,  tliey  wt>re  tJie  puroKt  ai]d  nioet  pious.  They 
■refivqiientlybrduUod  with  the  name  SodduceeH  bythe  Jein»li 
rabbioB,  by  whom,  1  suppose.  Godwin  was  led  into  the  miM 
take  which  lio  commits,  wlieii  he  rcfiresenls  Uiem  aa  rejcctiiift 
not  only  tradiUoos,  but  all  Scripture,  except  the  five  booku  of 
Moses.  The  truth  is.  all  the  Sadducues  a^j^reod  with  the 
Karraites  in  rejecting  tradition«.  but  the  Kamtites  by  no 
nteans  a^ed  with  tlu?  Saddiicecft  in  rejecting  the  i^reater 
part  of  tlie  Scriptun^. 

As  the  RabbiniMtA  inturpret  tiiu  Scriptures  by  the  IraditioDt 
which  the  Karraitea  reject,  it  is  no  wooder  they  diflcr  in  the 
■enac  of  many  texts,  and  practise  the  ntea  of  worship  in  a 
dtlTereot  manner.  Relaud  reckons  up  six  articles  of  dittercnct 
between  tlie  Kairattei  and  otiier  Jews:— - 

Ut.  Th«  Rabtiiuista  reckon  the  feast  of  the  new  moon,  and 
the  bcgiuaing  of  the  month,  by  aftronomical  calculationaf  the 
Karraites  begin  the  month  with  the  first  appearance  of  the 
rooon  after  the  change. 

2dly.  The  Rabbinists  killed  tJm  pusclial  lamb  in  the  of^etw- 
noon,  when  the  sun  was  declining ;  the  Karraites  not  till  alier 
the  itun  was  Bct. 

3dly.  Tlie  Rabbinista  admitted  the  whole  family  to  cat  tlie 
pasfiover;  the  Karraites,  none  but  tlie  moles,  and  of  them 
only  auch  am  wera  of  age. 

4thlv.  The  Rabbioitts  held,  that  what  remained  of  (he 
pMMover,  was  to  b«  burnt  on  the  sixteenth  day  of  the  motitli, 
or,  if  that  proved  the  Sabbath,  on  the  seventeenth  ;  the  Kar- 
raites, that  it  was  always  to  be  burnt  on  the  fifteenth ;  sec 
Exod.  xli.  10. 

5tfaly.  They  diifered  about  the  meaning  of  the  law  ctmcero- 
ing  the  oflcring  of  tlie  iibeaf  of  tlie  Brst-fruits ;  Lct.  xxiii.  10, 
1 1.     The  Rabbiniats  offered  it  the  day  after  the  passorei;  the 


Uotiifigcfi  Thcsaur.  Philolog.  inter  MAtndM.  [<.  iHs,  tdil.  Tignr.  1449- 


800 


JRWI9H    ANTIQUITTSS. 


'[book  1. 


KBrraitcs  thought  it  was  to  be  offeivd  the  day  after  the  Sab«^ 
bath  next  to  tbe  passover. 

6thly.  In  th«  feast  of  tabernacles,  the    Rabbiniata  cany] 
about  branches  and  a  citron,  in  a  sort  of  procession  ;  the  Kai 
raites  allow  of  no  tuch  ceremony.* 

It  may  not  be  improper  toobaerve,  that  the  Mohamtnf 
are  distinguished  into  two  socbt.  in  some  measure  nnuli^Daa 
to  the  Rahbtnists  and  Karraites  among  the  Jews ;  namely,  the 
S<Hinitea  and  the  Shiites.  The  SonnitM  are  ao  colled,  becaase 
they  acknowI«lge  the  aiilhi>rity  of  the  Stmna.  or  collation  of 
traditions  cuix^erning  the  Kti^ings  and  actions  of  their  prophet, 
which  is  a  kind  of  supplement  to  the  Koran,  directing  th« 
obacnrance  of  several  things  tliere  omitted,  and  in  name,  a* 
well  at  de8tg;n,  anawering  to  the  Mishoa  of  the  Jews. 

The  Sbiitea,  which  name  properly  aignitiea  sectaries,  or  ad* 
berentn  in  gcneml,  but  is  peculiarly  npplicd  to  the  i^ect  of  Ali, 
reject  the  S«nna  a»  apocrvphal  and  fabulous.  Theite  acknow- 
ledge All,  tlie  son-in-law  of  Mohammed,  for  his  true  and  Ihw- 
ful  Buccessor,  and  even  prefer  him  to  Mohammed  htmsclT. 
llie  Turkb  are  Soanites;  tlie  Peraians  Shiites.  These  two 
Mohammedan  secta  have  as  great  an  antipathy  to  on»  another 
ap  any  two  sects,  either  of  Jews  or  Christiana.  So  greatly  tn 
Spinoza  mistaken,  in  preferring  the  order  of  the  Mohammedan 
church  to  that  of  the  Roman,  becansc  oo  tchifims  have  artaen 
in  the  former  since  its  birtb.f 

*  Vid.  RcUndi  Anliquitil.  Ilebnpor-  part  ii-  cap.  'a.  ten.  xii. ;  tee  tbo, 
oa  die  lubjirct  of  the  Kanaha,  TrigluxL  de  S«c(A  Kaneoniin ;  F»tlier  Si- 
non'i  Hiitoire  Ctilique  Vjeux  Tesutneni,  Uv.  i.  eh.  nix,,  or  the  Lilin  edi* 
lion,  p.  14^;  Mul  also  hb  Duquisiuonn  Cntlcc,  cap.  vi. :  R.  Maidocbns 
Karats,  apud  Wolfti  Notniam  KanMrum ;  Bosnag*,  llbL  of  the  Jews,  book 
ii.  ctiap.  v'lu.  \x. 

i  Vid.  Spioos. Opera Posthamn,p.6l3:  mkI  S«l(>'i  Preliminuy  l>tacoun« 
loUiTnuulationof  the  Koran,  wvt.  *tit.  p.  176.  I7t).  Loodon»  (7^4. 


CHAPTER  X. 


OF    TUB    PUAKISBES. 

The  Phnrisce.i  derived  their  name,  not,  ns  snmc  have  «up- 
()08ed,  from  lino  pharash,  e-xpwnit,  becnuite  ihey  were  in  the 
highest  reputation  for  expoundiog  thu  law ;  for  ii  appears  by 
tlic  rabbies  there  were  women  Pharisees,  to  whom  that  office 
(tifl  not  appertain;  but  either,  as  Godwin  Hpprehends,  tVoni 
\LnD  j/irresh,  la  the  conjugation  pihef :  or  from  PID  pharas, 
(Icrisii,  pnrtitut  est,  which  is  awnctinies  written  with  a  P  sin; 
Mf  Mic.  iii.  3;  Lam.  iv.  4.  DMrrra  pheraskm,  in  the  He- 
brow  dialect,  or  panns  pherhhin,  or  ksp^'W  pherishe,  according 
to  the  Chaldeo,  Hij^ifiea  pefBons  who  were  separated  from 
others;  which  name, tlierefore,  was  assumed  by  the  Pharisees, 
not  because  Ihey  heM  separate  assemblies  for  divine  worship, 
but  because  they  pretended  to  a  wore  tliou  ordinary  saucthy 
and  atrictnesB  in  religion.  Thus  in  the  Act»  of  the  ApwUes 
the  Pharisees  are  said  to  be  aKpi(if<TTarii  nifxaic,  tlie  most 
exact  sect  of  the  Jewish  religion,  chap.  xxvi.  6;  agreoabic 
(o  the  account  Josephus  gives,  that  this  sect  was  thought 
wmj^t<rrtpov  ttvat  ruv  aWbiv,  to  be  mon^  pious  and  devout 
thait  others,  and  to  interpret  the  taw  with  grfoitor  accuracy.* 
In  another  place  he  saith,  they  valued  themselves  id  their 
enctnesa  on  the  law.  and  on  their  skill  in  the  interpretittioo 
of  it;  and  seemed  to  excel  all  others  in  the  knowledge  and 
oUtcrration  of  the  customs  of  th«r  fathers-f 

Tt  is  verj-  uncertain  when  thin  sect  firnt  sprung  up;  but 
there  is  no  doubt  its  date,  as  well  as  that  of  all  other  religious 
sects  among  the  Jews,  ought  to  be  6xod  later  than  the  death 
ftf  Malachi,  when  the  spirit  of  prophecy  c«Bwd  from  Jsnd. 

'*   *  Joseph.  <Jc  Bello  Jaduc.  lib.  i.  cap.  v.  wet.  it.  p.  63,  Hsveic. ;  sn  ibA 
lib.  U.  cap.  viii.  MCt.  stv.  p.  166. 

t  Aniwi-  lib.  rrtt.  esp.  ii.  seeu  i>.  p.  830;  «t  U)  VitA  tiA,  «St  ^viu- 
p.  18-  <  '■ 


303 


JBWISU    ANTIQUITIKS. 


[book  I. 


We  read,  indeed,  of  pRnions  miich  of  the  same  spirit  and 
temper  with  the  Pharisees  in  laaiah,  who  Raid,  "  Stand  by 
thyself,  come  not  near  me;  for  I  urn  holier  than  Ihou  ;"  chap. 
\xr.  5.  But  Ibis  only  showa  there  were  proud  hypocrites 
before  the  icct  of  the  Pharisees  arose, 

I  know  not  opom  what  authority  Godwin  makes  Anti^nus 
Socheim  to  be  the  fDuniier  of  IhiK  sect,  three  hundred  veani 
Iwfore  Christ.  Dr.  Lightfoot  lliinks,  that  Pharisaism  rose  up 
gradually,  and  whs  long  before  It  came  to  the  maturity  of  a 
seel;  but  wheii  that  was,  he  does  not  pruU-nd  to  determine.* 
It  Bppuare  by  Jo»ephus,  that  id  the  time  of  .luhti  Ilyrcuuus. 
the  high-priest,  aud  prince  of  the  Ai»njoiican  line,  about  a 
hundred  and  eight  years  before  Clirixt,  the  sect  wa&  uoL  only 
formed,  but  made  a  considerable  figurv  :  iiisomuch,  that  this 
phocc  thought  it  for  his  iutereat  to  endearour  to  ingratiate 
faiusolf  with  the  Pharisees,  and  gain  tliem  to  bin  party.  For 
tfaifl  «od  he  inWted  the  heads  of  tlicm  to  an  entertainment, 
aod,  having  regaled  them,  paid  them  the  compliment  to  desire, 
tjiot  if  they  saw  any  thinji;  in  his  administniiioo  unacceptable 
to  God,  or  unjust  or  injurious  to  men,  they  wonld  admonish 
him  of  it.  and  give  him  their  advice  and  in'Uructiom,  how  it 
might  be  reformed  and  amended.  Whereupon  one  EJeazar, 
a  lour  Pharisee,  told  him, ''  that  if  he  would  approve  himHclf 
a  just  man,  he  must  quit  tiie  priesthood,  and  content  him»elf 
with  the  civil  government.  Upon  that  he  was  highly  pro- 
voked, and  went  over  to  the  Sadducees.f  To  what  o  height 
of  popularity  aitd  power  this  sect  waa  ^Totvu  about  eighty 
yeara  before  Christ,  appears  from  annthai  pa&m^  in  Jose- 
pluu4  When  king  Alexander  JaJiiusus  lay  ou  hi»  death- 
bed, and  his  Mtfc  Alexundm  wtu^cxceediugly  troubled  at  the 
ill  stale  in  which  she  found  she  and  her  i;hi|dr«n  would  W  leA 
on  account  of  the  hatred  whicli  she  knew  the  Pbarisce*  bore 
to  hor  butband  and  hi^  fonily,  he  adviood  her  by  all  meana  to 
eoiew  the  Phtirueos,  since  thia  would  be  tlie  way  to  MCUf* 
her  the  affection  of  the  bulk  of  the  natioa;  for  there  were  no 
nch  friend?  where  they  loved,  and  no  «ucb  enemies  when 
dWy  huti^i  und  wheihur  they  spoke  true  or  false,  good  or 

*  llorwllrbr.  in  M«l.  iii.7- 

t  Jrwrph.  Antiq.  liK  viil-  csp.  x.  ttn.  w.  vi.  p.  M),  OM- 
I  I'll!  *»\<i».  rap.  %i.  tsKL  *■;  el  cap.  xri.  wd.  i.  p.  075,  676. 


CHAP-  X 


1 


OP 


IB    PHASISBSJ. 


308 


cril  of  any  pereon,  thev  would  be  alike  believed  by  the  com- 
mon  people.  With  this  view  he  enjoitted  her,  after  his  death, 
to  commit  his  body  to  their  dispotuJ  ;  and  at  the  same  time  to 
assure  thera.  that  she  wuuld  cvei  reftign  herself  to  their  autho- 
rity  and  direction.  Do  thib.  said  he,  uod  you  will  not  only 
goiii  me  on  honourabJu  ruuonU.  but  yooredl  aad  your  children 
a  occure  settlement  in  the  [^overnineut.  Aiid  »o  it  nccordingly 
happened  ;  his  funeral  was  more  iiumptuouii  Lhiui  any  pi'  his 
predecessors,  and  bis  queen  was  firmly  established  in  the 
supreme  administration  of  the  nation. 

According  to  Baannge,  ono  Ariatobulus.  an  Alexandrian 
Jew.  and  «  peripatetic  philosopher,  who  flourished  about  ono 
hundred  and  twenty-five  y-K'nn  before  Christ,  and  wrote  Mome 
commcmaries  on  the  Scripture  in  the  allcKorical  way,  was  the 
anchor  of  those  traditions,  by  an  adherence  to  which  chiefly 
the  PhartseoH  were  distinguished  from  other  Jewish  sects.* 
But  it  18  by  no  means  probable  Hiich  a  hnap  of  traditJons 
slioald  spring  up  &t  once,  but  rather  i;nidually ;  and  ho,  ac- 
cording to  Ughifuot,i-  did  the  sect  ofUie  Pharisees  ituclf,  till 
at  length  it  became  the  most  considerable  of  all. 

Their  diutinguishing  dogmata  may  be  all,  in  a  manner,  re- 
ferred to  their  holding  the  traditions  of  the  elders,  whicli  they 
not  only  set  upon  an  equal  footing  with  tlic  written  law,  but 
in  many  cases  cxplamed  the  former  by  Uie  latter,  quite  con- 
trary to  its  true  intent  and  meajiing.  And  tbus  "  tbey  made 
th*  commandment  of  God  of  none  «ffect  by  their  traditions;" 
Matt.  XV.  6.  They  pretended  to  derive  these  from  the  same 
fountain  with  the  written  word  itsell";  for  they  say,  that  when 
Mose*  waited  upon  God  forty  days  in  the  mount,  he  received 
from  him  e.  double  law;  coie  in  writing,  the  otlier  traditionary. 
eontaining  the  sense  and  explication  of  the  former— that 
Hoau,  being  corns  to  his  tent,  ropeatad  it  first  to  Aaron,  then 
to  Itlnmar  and  Kleazar  his  sons,  tbfm  to  the  seventy  eldent, 
Uld  lastly  to  all  the  people.  The  rabbies  farther  inform  us, 
that  Moaes  at  his  death  repeated  the  oral  law  ngam  to  Jaefaaa ; 
that  he  debvered  it  to  the  elders,  thev  to  the  prophets,  and 
the  prophets  to  the  wtw;  men  of  the  great  synagogue  ;  and  to 

*  Bunoge's  History  ofibe  Jcw».book  ii.olup.is.«ct.  ii.p.  110,London, 

I  roe. 

t  Lightibot,  Horx  Hebr.  Usu.  iti.  7,  MOU  iii- 


304 


;bwish  a  I 


[nnoK'i. 


it  was  hnndcH  through  Hf^veral  frenerations,  till  at  length  R. 
Jadafa  Hnccodhcah,  reHccttng  on  the  niMcttJed  conditioo  <^ 
his  notion,  after  the  destruction  of  Jenisalem  and  the  Jewish 
polity,  and  how  apt  theite  traditionary  precepts  would  he  to 
be  forgotten  in  their  diepcr&ion  and  opprcMion,  commilu-d 
them  to  writing  about  1 50  years  al^r  Christ,*  aod  called  his 
book  the  Miiibna,  or  the  second  law,  of  which  wu  have 
formerly  given  an  account. 

The  dogmata  of  the  Phariteed  may  be  disiingai»hed  into 
doctrinal  and  practical. 

The  ditiiingiii»hing  doctrines  maintained  by  thin  acct,  were 
concerning  predestination  and  free-wiU,  angels  and  apiritft,  and 
the  future  state  and  resurrection. 

1st.  Ar  to  predestination  and  free-will,  titey  went  a  middle 
way  between  the  Sadducees,  who  denied  the  pre-detenni nation 
of  human  actions  and  events,  and  the  iiBseaes.  who  oficnbcd 
all  thingii  to  fate  and  to  the  stars.  Whereas  the  PhariBoo. 
according  to  Joaephuii,  Ascribed  some  things  to  fate,  but  held 
that  other  tiuogs  were  left  in  a  man's  own  power,  so  thai  he 
might  do  them  or  not  rf  or  rather,  according  to  another  sc- 
OOiint  he  givfs.J  tliey  lield,  tJuU  all  things  were  derrt'wl  of 
Ood,  yet  not  ao  ns  to  take  away  the  freedom  of  man's  wdl  in 
acting. 

2dly.  The  Pharisees  held  the  doctrine  of  angels  and  sepa- 
rate human  spirits,  which  the  Sadduocesilenied  ;  Actsxxin.H. 

3dly.  As  to  llic  future  state  and  resurrection,  the  PhahBees 
diflered  both  from  the  Sadducees  and  Kssenes.  For,  whereas 
the  foruiur  held  that  both  soul  and  body  utterly  pcriKhed  at 
death,  and  had  uo  exiBtenoe  after  it ;  and  the  latter,  that  the 
soul  would  continue  to  exist  sf^er  death,  but  without  any  fu- 
ture union  witli  the  body;  the  Pharisees  maintained  the  rc- 
snnection  of  the  bodies,  at  least  of  good  men,  and  the  future 
and  eternal  state  of  rctribntion  to  all  men  ;  Acts  xxiii.  K. 
JoscphuH,  who  was  himself  a  Pharisee,  give:*  this  account  of 
their  doctrine  in  those  points, "  ^u\itu  St  waaav  f*tv  a^Aofirovi 
ttsrm^auntv  &  «c  htfiov  aiafm,  rttf  rwi/  ayai^ti  tiovriv,  njn  &  r«w 

•   S*rp.  2M,  wole*. 
'"■f  JoMipli.  Am>>|-  lib.  ziii.  asp.  v.  MOt  rt-  p<  649- 
]  Dc  Bt'lU)  Judak.  Itb.  ii.  cap.  riii.  MCl.  tiv.  p,  IM:  Anuq.  bb.  imu. 

Ftp.  i.  Met    III    |).  Sfl 


CHAI>.   X.] 


OF   THR    l'HARl»fiS«. 


m6 


favXwtu^ai  Ttfivpia  xoXaSfoftti :  Every  soul  is  immortal,  those 
vf  the  good  only  enter  into  another  body,  but  those  of  the  bad 
arc  tunuented  wilb  ev«rla&luig  punishment.*  From  whence 
it  ha8  been  pretty  generally  concluded,  that  the  reaurrecUon 
they  held  wa&  only  a  Pythagorean  on<;,  namely,  the  transmi- 
gration of  the  aoul  into  another  body ;  from  which  they  ex- 
cluded all  that  were  notorioosly  tricked,  who  were  doomed  at 
once  to  eternal  puniahment ;  but  their  opinion  waH,  that  those 
who  were  i^ilty  only  of  IcBser  crimes  were  puiiiahed  for  them 
in  tlie  bo<lieH  into  which  their  uuula  were  next  tient. 

It  »  supposed,  that  it  was  upon  this  notion  the  disciples 
asked  our  Lord,  "  Did  this  man  «in,  or  his  parents,  that  he 
waa  bom  Mind  V  John  ix.  2 ;  and  that  some  Mud,  Matt, 
xvi.  14,  Christ  was  "  John  the  Baptist,  some  Elias,  others 
Jeremias,  or  one  of  tlie  prophets. "+ 

This  vras  undoubtedly  the  opinion  of  the  Pythngoreana,| 
and  Platonists,^  and  was  embraced  by  some  among  the  Jews; 
as  by  the  author  of  the  Book  of  Wisdom,  who  says,  "  that 
being  good,  he  came  into  a  body  undehled;"  chap.  viii.  20. 
Nevertheless,  it  is  questioned  by  some  persons,  whether  the 
words  of  Josepbna,  before  quoted,  are  a  sufficient  evidence  of 
this  doctrine  of  the  metempsychosis  being  received  by  the 
whole  sect  of  the  Pharisees;  for  fiera(ia<vttv  u^  irtftnv  atttut, 
passing  into  another  or  different  body,  may  only  denote  its 
receiving  a  body  at  the  reeurrectioo ;  which  will  be  another, 
not  in  substance,  but  in  qualily  ;  as  it  is  said  of  Christ  at  his 
transfiguration,   ro   «ooc   ^ov  irpoavfwou   avrov   Inpop,   "  the 

fashion  of  his  countenance  was"  another,  or,  as  wc  render  it, 
was  "altered;"  Luke  ix.  29. 

As  to  the  opinion  which  aome  entertained  concerning  our 
SftTioor,  that  he  wtis  eitlter  John  the  Baptist,  or  Elias,  or  Je- 
laniM,  or  one  of  tlie   prophets.    Matt.  xvi.   14,  it  is  not 


•  D*  B«U.  Judaic-  lib.  ii.  tmp.  vili.  m*.  xi»  p.  166. 

f  Sm  Pridaux't  Ccmaecl.  p«xt.  ii-  book  v.  nib  anno  lOT  hefonChrillt 
Ml.  iA.  p.  470,  460,  lenih  mlit.  Lmdcm,  1730- 

t  Dwgett.  Lwn.  dr  Vitii  HtultMoph.  lib.  viii.  d*  Vicft  PyilwR.  »«jpii.  %n, 
d  not.  AMsbaodbi  in  loc  vol.  i.  p.  4W,  ntiL  AauuL  i6». 

^  PlsiD  la  Ptuuln),  p.  1223,  U,  (',  D.  Ii,edit.  Ficui.  PnincnC  I60t;  ct 
Dugsn.  Larrt.  <!•  Vtua  Plulw.  Idi.  iii.  de  ViU  riuouu,  seym.  Iivji,  vol.  |, 
p,  to*.  »05. 

X 


306 


JEWISH    ANliqtllTIKS. 


[BOOK   I. 


ascribed  to  tfie  PhariMwa  in  particuliir;  and  if  it  wer«,  I  do 

not  tee  how  it  could  be  founded  on  the  doctrine  of  the  me- 
lempaychoAis;  since  the  bouI  of  EJiix,  now  inhabiting  the 
bodjr  f^  Jeens,  would  no  more  omkc  bim  to  bu  EUu£,  than 
several  others  had  been,  in  wboae  bodies  the  aooJ  of  Klia>, 
according  to  tliis  doctrine,  i»  supposed  to  have  dwelt  aiiice  the 
death  of  that  ancient  prophet,  near  a  thousand  years  before. 
Besides,  how  was  it  possible  any  person  that  saw  Christ,  who 
did  not  appear  to  bo  less  thnn  thirty  years  old,  should,  accord- 
ing to  the  notion  of  the  melem  psychosis,  conceit  him  to  be 
Jc^n  the  Ilaptisi,  who  had  been  so  Jately  beheaded  f  Surely 
this  apprehension  must  bo  grounded  on  tho  stippusition  of  a 
proper  resurrection.  It  was  probably,  therefore,  upon  tho 
■ame  account,  that  others  took  him  to  be  £Uas,  and  others 
Jercmias.  Accordingly,  St.  Lultccxpnaws  it  thus  :  "  Others 
say,  that  one  of  the  old  prophets  is  risen  from  the  dead ;'' 
Luke  ix.  1*>. 

It  may  farther  Xx  obaened,  that  the  duclriiie  of  the  resur- 
rectioo.  which  St.  Paul  preached,  waa  not  a  present  me- 
tempitychosis,  but  a  real  future  resurrecliou,  which  he  calls 
**  the  hope  and  resurrection  of  the  dead ;"  Acts  xxni.  (i.  This 
he  professed  as  a  Pharisee,  and  ibr  this  professioD  the  par- 
tisans of  that  sect  vindicated  him  against  tlie  Sadduoeec; 
Ter.  7 — Q.  Upon  the  whole,  therefore,  it  appears  moat  rea,* 
sonabte  lo  adopt  (ho  opinion  of  Reland,  thoagh  in  opposition 
to  the  sentiments  of  many  other  learned  men,  that  the  Phs- 
riwes  held  the  doctrine  of  tho  resurrection  in  a  proper 
ttense.* 

Thus  far  their  doctrinal  opinions  appear  to  JniTe 
agreeable  to  ihe  Scripture,  excepting  that  one  grand  prin'^ 
ciple,  that  the  traditions  of  the  fathem  came  from  Ood.  and 
were  at  least  upon  an  equal  foot  with  Ihe  sacred  writings; 
This  was  the  root,  the  wpiarov:pin?4tt.  of  various  errors ;  from 
hence  procecdt-d  most  of  the  corrupt  prartical  do^iata  of 
ihisaect:   Which  we  are  now, 

7dly.  To  consider.     Hence,  they  gare  so  erroneons  an  m- 

'  Kciuid.  Anliq-  Hehr.  }uu1  rt.  np.  ii.  Met.  m.  p.  t79,  UnH  edit.  Trakj 

lh«  docMnc  M  il>r  nM«inp«!nliDA  ta  ow  Ssviour'*  nm*.  im  Budiel  Hm-J 
lun»  Eccin  Vii.  TMtamMit,  Ufid.  ii.  pat.  U.  p.  1203 


CHAF.  X.] 


or    TK£    FHAtlKSKS. 


8(ff 


terpretation  of  many  texts  of  Scripture,  explaioing  them  Ac- 
cording to  th^ir  traditions;  which  wan  the  occasion  of  their 
tnmsg;rcs«ing  the  eommondmcntfi  of  God,  and  making  ihem 
of  none  effect;  Matt.  xr.  3 — 6. 

Hence  thvy  fell  into  many  very  &uperstitiotu>  practiceB,  ia 
which  they  placed  a  great  port  of  their  religion;  such  as  fre- 
<jtmnt  nashini^  their  hands  and  their  household  faniiture,  be- 
yond what  the  bw  required,  Mark  vii.  3,  4;  fasting  twice  a 
week,  Luke  xviii.  1'^;  and,  if  we  nuy  credit  the  Talmnd, 
practising  many  painful  austerities  and  mortifications,  whip- 
ping tlbenuelTes,  lying  npon  Ainta  and  thorns,  and  knocJiing 
their  headii  against  walls  till  th<^y  made  them  bleed.* 

Hence  being  busied  about  tritles,  and  taken  up  with  a  mul- 
litudc  of  rites  and  ceremonies,  they  foi|;ot  and  n^ectod  the 
^reat  duties  of  morality.  Thuii,  while  they  were  sujiereti- 
tiouftly  exact  "  in  tithing  mint,  anise,  and  cunimin.  they  orer- 
lookrd  the  weightier  matters  of  the  law,  Judgment,  mercy,  and 
faith,"  Matt,  xxiii-  23;  and  by  thus  placing  their  rehgion  in 
things  wherein  true  religioo  docs  not  consist,  th«y  to  a  man- 
ner lost  all  notion  of  spiritual  piety  and  godliness,  and  became 
the  moat  ^nished  hypocrites  among  the  Jews.  Pharisees  and 
hypocrites  arc  often  joined  together  in  the  gospel  historv,  and 
s«reral  instances  of  their  hypocrisy  mentioned,  namely,  their 
fasting, almsgiving, and  making  long  prayers  in  the  synagogusa, 
and  even  in  comers  of  the  streets,  on  purpose  "  to  be  seen  of 
men,"  and  to  gain  their  applause;  and  "  for  a  pretence,  th« 
better  to  corer  thctr  secret  wickwlncs*:"  Matt.  vi.  2.  6.  16; 
xxiii.G — 7. 14.  In  short,  they  placed  the  whole  of  rel^on  in 
outward  cercmonia]  observances,  and  therefore  took  no  poina 
or  care  to  get  their  henrtit  purified :  they  frvely  indulged  their 
pride  and  malice,  and  all  other  scwts  of  spintual  wiokedaeaa : 
on  which  account  they  are  compared  by  our  Saviour  to  whited 
sepulcbn-&,  Mutt,  xxiii.  'Z^ ;  oud  because  they  were  very  exact 
in  their  ritual  observances,  in  which  they  abounded  beyond 
others,  they  looked  upon  themselves  to  be  more  religious,  and 

*  MUk  liL  Soariir  esp.  iii.  Mci.  ir.  tub  fln.  cum  OM.  BarMaor «  Wa- 
fioBifl.  Seod^  eiee^.  Gmur.  eap.  tti.  hvl  il. ;  Druslni  da  THbai  <sciil^ 
lib.  it.  Mp.  kiv.  p.  ?1,  Brit  gAh.  p.  %!A.  edit.  Trisiand;  fiuiterf.  Syssf. 
Judmic  cap^  xxT.  p.  A21 — 583,  ihuid  cdiL  BumI,  1661.  See  Eptphsahis, 
Iwt.  vd,  sset  t.  tua-  i-  p-  3S,  94,  edit.  PMav. 

X   3 


3U8 


JEWIMI    ANTIQUITIUS. 


[llOOK 


the  pRcuIiiir  foTonnles  of  Heaven,  and  thurcfurc  "  they  trust 
in  tht'in8«lTCs  that  lh(>y  uvrc  rigbteoud,  and  despised  olheni,'' 
Luke  xriii.  9;  and  their  pride  bein^  thus  I'ini,  they  airectvdl 
pre-uniinencc.  and  expected  a  greater  share  ol"  respect  thiio 
uthure;   Matt.-xxiii.  ti,  7.     From  the  same  criitiirial  prinuipte 
they  *•  made  broad  their  phylacteries,  and  cnlBreteti  th«*  border 
of  their  (rariaents;"  vei.  5. 

The  phylacteries,  colled  by  the  Jews  yftsn  lephiUiu.  » 
little  ftcroUs  of  parchment,  in  which  are  written  ct^rtain  wn-l 
tence»  of  the  law,  encloBMl  in  leather  cases,  and  bound  witlij 
thongs  on  tlie  forehead  and  on  the  leA  ann.    1'hcy  nre  callt 
in  Greek  ^vXuKnipia,  from  ^tAurrw,  cuxtvdio,  either  becaui 
tliey  were  supposed  to  preserve  the  law  in  ineiriory,  or  rather 
becauac  they  were  looked  upon  as  a  kind  of  amulets  or  charmi 
to  keep  them  from  danger.     Godwin  gives  an  account  fromj 
the  rabbicB  of  the  sentences  of  the  taw  written  in  thv  |>hy*j 
lacieries.  and  the  manner  of  writing  and  folding  them  upjj 
which  is  Kufiicicntly  exact.*     1  shall  only  observe,  that  tlia ' 
niakiiii;  and  uearing  thetK;  pliylucterieu,  as  the  Jews  still  do j 
in  their  private  devotioiiii,  iw  owini>  to  a  misnilerpretation  afl 
those  tcxts.+  on  which  tliey  ground  the  practice,  uaiuelv,  Gcxl't] 
commanding  them  "  to  bind  the  law  for  a  nign  on  their  bonds^ . 
and  to  let  it  be  as  frontlets  l>etween  their  eyes,"  Stc,  Deut.  vi.  8. 
This  precept  cvideittly  refers  to  the  whole  law  of  Moses,  and 
not  to  the  partictilur  sentences  which  they  wrote  in  their  pby- ' 
laoleri«B;  see  ver.  <>■     The  cotnmaiid  of  writing  and  binding] 
thbi  law  BB  a  sign  upon  the  bandi.  and  as  froutletM  between  thai 
eyes,  oaght  doubtless  to  be  understood  luetapboricaJly,  as  al 
■jCfctrgc  to  remember  it,  to  iiiedilatc  upon  it,  tu  huve  it  an  it 
r'#irc*  continutilly  before  their  eyeit,  aod  to  conduct  tlietr  lives 
liy  it;  as  when  Soloroon  says,  concerning  the  commandmenr* 
of  (lod  in  general,  "  bind  tliom  about  thy  nock,  write  tJicm 
ujioii  the  table  of  tliy  heart:"  Pruv.  lii.   1.  3;  vi.  21.     The 
precept,  therefure,  which  we  nre  now  considering,  to"  bind 
Uie  wordii  of  the  law  fur  a  sign  upon  the  hands,  and  as  (runt- 

*  S««  MauTUMi.  Tq>biUiti,  ku  d«  Vbyimietiia,  \Vai;i'niu>il.  Soiah,  t^rrrpt, 
licmar.  c«p.  II.  «eci.  ll.  not,  ».  p.  397— 4ia,  AltdtiH,  lu74;  aiuJ  Soiruliirtti 
Tsbuht  dc  Itiyladerlu,  preOinl  u>  itw  lint  (nlum*  of  lis  eiloion  oT  di« 
Miihafe. 

t  !i«e  U  Clerc  on  Kxod.  liti.  9. 


X'UAP.  X.] 


OF    THE    PnARlSJEBS. 


cts  between  the  eyes,"  Dcut.  vi.  8,  is  to  be  expliitncd  by  ihe 
sntcnce  which  pri>cwlcs  ii,  "These  words,  which  I  com- 
landcd  thee  this  day.  shall  be  in  thine  heart."  In  hke  man- 
ler  it  i«  said  el^ewkere,  "  Yc  shuU  lay  up  oiy  words  in  your 
hearts  aiid  in  your  souls;"  chap.  xi.  \H.  However,  the  Jews 
andftntanding  the  forvgoing  precept,  not  metvi|ihoric»lly,  but 
liti^rally,  wrote  out  Ihe  Beveral  pasii»ge»  wherever  it  uecuns, 
and  to  which  it  ttvenis  to  refer,  uod  bound  them  upon  their 
forehcada  and  upon  their  arms. 

It  seetn^  the  PhariseeB  used  lo  "make  broad"  their  phy- 
lactehea.  This  aouie  uiidurstaiid  of  the  knots  of  the  tbonga 
by  which  thoy  were  fastened,  which  were  tied  very  artifiotally 
ii)  the  form  of  Hebrew  letter* ;  and  tliat  the  pride  of  the  Pha- 
riseea  induced  them  to  hnve  these  knol--*  larger  than  ordinary. 
oa  a  peculiar  ornament.  Others  supposed  Lliey  aflcct«d  to 
wear  the  phylacteries  themselves  verj-  lar^e,  as  if  they  con- 
tained more  of  the  lav  than  was  commonly  worn  by  their 
neighbouFB,  and  were  therefore  a  ttstimony  of  tlieir  cxtm- 
ordinary  nffcction  for  it.  It  is  imagined  by  some  persons, 
that  the  phyiacteries  arc  alluded  to  in  the  book  of  the  Reve- 
UtioD,  chap.  xiii.  16,  where  the  subjecte  of  antichrist  arc  said 
to  be  distinguished  by  "a  mark  on  their  right  handa  and  on 
their  forcheadft."* 

The  Pharisees  arc  farther  said  to  "  enlarge  the  borders  of 
their  ^rmenlH,"  to  KpatnriSa  rwv  i/wriwv,  sue  Matt,  xxtii.  5. 
before  cited.  These  cpunrt^a  were  the  P^lt^V  tfitsith.  the 
fringes  which  the  Jews  are.  in  the  t>ook  of  Numbers,  cotn- 
manded  lo  wear  upon  the  Iwrders  of  their  gnmient^.  Numb. 
XT.  38,  39.  The  Targum  of  Onkelos  calls  them  i^noono 
flirnifpeilhtH,  which  hath  3o  near  an  aRinily  witli  rhe  lirt'ck 
word  KpatnitZov,  that  tlirre  is  no  doubt  but  it  dignities  the 
■ame  thing  ;  which  is,  Uierefore.  an  evidence,  (hat  tJie  Kfum- 
a-tSa  were  the  n*!M(  ttitsilh.  These  were  worn  by  onr  Saviour, 
aa  appeara  from  the  following  passage  of  St.  Matthew :  "  Be- 
hold, a  woman,  which  was  diseased  with  an  isaue  of  blood 

*  Scu  a  lurffc  w^Cfmnl  ot  \be  nupenlilian  nf  thi?  Sfrti^  cnncrmiliK  the  phy- 
buMlie*,  m  A.iniwan)i  on  Eiot).  uii.  9:  UuxiurTs  SynSf.  JwUJdl,  cap.  il. 
■Ad  Lnie.  Talnnd-  in  «oc.  rtVori.  Coimtli,  iibo,  ua  itiu  Hib^cet,  Spvucrn 
DilBcn.  ilr  tint.  ■.•(  Ong  PhyUct  ad  t^aln-m-  lorn.  ii.  de  Lrgibtti.  (vUi. 
Caoiab-  1737. 


310 


/SVtfH    ANTIQUITIES. 


[book  1. 


twelve  years,  came  behind  him.  aitd  touched  the  hem  of  his 
garment,"  RjiNunri^v  rou  Iftanov,  Matt.  tx.  30.  Agaio,  the 
inhabitants  of  Gennesaret  are  said  to  have  brought  uuto  him 
their  diseased,  and  to  have  "  besought  him,  that  they  might 
only  touch  the  hem  of  his  ganncnt,"  icpa<nrf^t>  rou  ifumou. 
Mm.  xiv.  36.  K^omSov  rov  inanov  is,  in  both  these  pas- 
sa^s,  very  improperly  tnuiBlated  the  "  hem  of  his  garment." 
It  should  have  been  rendered  the  fringe;  and  it  should  aeem 
the  people  imagined  there  vias  some  peculiar  virtue  or  sanc- 
tity in  the  fringe  of  our  Saviour's  garment  above  any  other 
port,  from  their  expectation  of  a  miraculous  cure  by  touching 
it.  It  appears,  indeed,  the  later  Jews  placed  a  great  deal  of 
aanetity  in  these  fringes.  Uabbi  Mcnachem,  on  tlic  fifteenth 
chapter  of  Numbers,  saith,  whta  a-iy  man  is  chithed  with  a 
fringe,  and  goeth  oat  tlierewtth  to  the  door  of  his  habitation, 
he  is  safe,  and  Qod  rajoiceUi,  and  the  destroying  angi'l  de> 
{HRteth  from  thence,  and  that  man  ahatl  be  delivered  iVom  all 
hurt,  and  from  all  destruction.* 

Concerning  the  form  of  this  fringe,  we  can  only  frame  an 
uncertain  guess  from  the  two  Hebrew  word*  by  which  it  is 
npcessed,  namely,  mr-V  tsitiilh.  Numb.  xv.  38,  39,  and 
0^Vt3  gedhiiim,  Deut.  xxii.  12;  which  it  likewise  rendered  by 
the  Chaldee  Paraphrast  i^TDms  ilttrusptdhin.  The  former, 
tsittith,  is  used  for  a  lock  of  hair.  Eick.  viii.  3 ;  the  hitter  for 
a  rope,  Huch  or  Dalilah  bound  Samson  with;  Judges  xvi- 
II,  12.  Prom  hence  rt  is  inferred,  Uiat  these  fringes  consiBtt'd 
of  many  threads,  which  hung  like  hair,  and  were  twisted  like 
a  rope.  It  was  also  ordered  by  the  law.  that  they  should  put 
upon  the  fringe  a  riband  of  blue,  or  a  thread,  as  the  wirrd 
S^ro  pathii  seems  to  be  properly  rendered  in  a  jMiasage  of  the 
book  of  Judges,  where  it  is  said  concerning  Samaon,  that 
he  "  broke  the  wHhs."  with  which  he  was  bound.  "  at  ■ 
thread,  SnD  jtethil,  of  tow  is  broken  when  it  loncheth  tfa« 
tire,"  chap.  xvi.  9;  or  dse  it  may  signify  hicc,  an  it  is  ren> 
dered  in  a  passage  'of  tho  book  of  Exodus,  chap,  xxxix.  31, 
where  the  string,  which  fastoied  the  holy  crown  to  the  high- 
priest's  mitre,  is  expresaed  by  Uie  same  word  used  for  this 
\AnA  thread,  or  bee.  u[)on  the  frii^  of  their  ganaeuts. 
Whether,  therefore,  it  was  a  bine  thread  twisted  with  a  white 

*  R.  Menachcm  on  Nuinb.  zv.,  quolcd  lijr  Ainswoith  oo  Numb.  v.  39 


CHAP.  X.} 


nP  TRK    niAKtXBS!i. 


311 


throuKit  titc  whole  fringe ;  whether  it  wa!)  a  blue  Isuoe,  by  which 
ilw  rringc  wu  faatcoed  to  the  edge  of  the  garment;  or«rhcth«r 
it  was  sowed  along  the  head  of  tho  frittgc, — is  what  we  cftouol 
take  upon  us  to  determine. 

riie  uM  of  thiii  fringe  ia  said  to  be.  "  that  they  might  look 
upon  it,  Bnd'remember  all  the  coinmaiKliuent«  of  tJie  Lord, 
and  do  them;"  Numb.  xv.  39.  Some  conceive  thf  fiiogo  wa* 
to  be  a  distinguishing  badge,  which  God  ordered  the  people 
of  luacl  to  wear  on  their  clothes,  in  the  nature  of  a  tiveiy, 
that  they  might  he  known  for  his  servants,  who  was  not 
ashamed  to  own  ihoui  for  hit>  pecuUar  people  ;  a»  he  had  be- 
fore, for  the  same  purpose,  ordered  them  to  wear  a  distinguish- 
ing  mark  in  their  flesh,  namely,  circumcision-  This  account 
wtll  ai^re»«  with  the  reason  given  for  their  wearing  the  fringe, 
"  that  they  might  look  upon  it,  and  remember  all  the  com- 
mandments of  the  Lortl,  lodo  thorn;"  that  is,  tliat  it  might  re- 
mind iJmm,  tliat  as  the  servants  of  Jehovah,  whose  livery  they 
wore,  they  were  bound  to  do  all  that  he  hud  commanded 
diem.  And  us  by  thin  badge  they  were  to  be  distinguished 
from  the  servants  of  all  other  gods,  so  it  was  to  be  a  guard 
upon  them  from  idolatry ;  accordingly  it  follows,  "  that  ye 
•eok  not  after  your  own  hearts,  and  your  own  eyes,  after  which 
you  used  to  go  a  whoring.*' 

Le  Clerc*  indeed  suggests,  that  the  Jews  borrnwfyl  thiti 
bshion  of  wearing  fringes  from  the  Llgyptians,  becauHe  He- 
rodotus, speaking  of  tlie  Egyptians,  says,  cvSt^wioun  iu3w*ar 
XiVfowr  "WtfH  ra  vKtXta  ^•aaavbn-mit: ,  utduli  tunl  litttieu  iineU 
circa  crura  Jimbralu-i  But  why  might  it  not  as  well  be 
•apposed,  tht  Egyptians  learnt  it  from  the  Jews,  as  the  Jews 
from  the  Egyptians .' 

After  all.  there  are  mme,  Calvin  in  pefticular,|  who  suppose 
tlusa  fringes  to  be  nothing  bntstrings,  with  tassels,  at  the  four 
comers  of  their  upper  garment,  which  was  mudt  of  it  Htjuiue 
piuce  of  cloth,  in  thesiune  fashion  that  was  aflcrwaixl  worn  by 
the  Greeks  and  ilomans. 


*  Clirid  Annot.  in  Num.  iv.  3B. 

t  HshkIoi.  Euinp.  cap.  Ixui.  p.  llB,edit.  Gvooov.  Lagd.  Bit  trtS. 
I  CoWint  CoomenL  ia  DeoL  xaU.  13.  Opti.  ton.  L  p.  &t2,  Ataaui- 
1671. 


312 


JEWISH    ANTtQQITlBS. 


BOOK   t. 


This  opinion  very  welt  agrees  with  the  prccc|il  in  Deu- 
teronomy, "Thou  shall  make  Uiee  fringes  upon  tlie  four 
quartcra,"  wings,  as  the  nuu^n  renders  it,  or  mthci  curncrfi, 
"of  thy  vesture,  wherewiUi  thou coverestlhyaeir;" chap.  xxii. 
12.  And  the  proper  oac  of  theae  stnoga  was  to  tie  the 
t  •corners  tof^ether.  Such  strings  the  modem  Jews  hare  to  their 
veils,  and  each  string  has  fire  knot^  in  it,  bcKidcs  the  taseel. 
vignifying  the  6ve  books  of  the  law.  The  rabbies  observe, 
that  each  string  consistsofcightthreads.  which,  added  to  five, 
the  number  of  knots,  and  likewise  to  the  numeral  value  of  the 
letters  in  the  word  r^V-TI  tsitxith,  amounbt  to  mx  hundred  uiid 
thirteen,  the  number,  according  to  them,  of  the  precepts  of  the 
law.  From  hence  they  infer  the  importance  of  the  command 
concerning  the  rrvipy  tsitsith:  he  who  observes  it,  tliey  say,  in 
,  effect  observing  the  whole  law.* 

The  Pharisees  arc  censured  by  our  Saviour  for  enlarging 

litBC  fringes  of  their  garments,  which  we  may  suppose  they 

'^id  partly  from  pride  and  partly  fromliypocrisy,  anprelcndn^ 

tliereby  an  extraordinary  regard  for  tlie  law.     It  is  reported  by 

Jerome,  as  quoted  by  Godwin,  that  they  used  to  have  fringes 

.extnngantly  long,  slicking  Ihom;:  in  them,  thui,  by  pricking' 

ktheir  legs  as  ihcy  walked,  (hoy  might  put  them  in  mind  of  the 

[kw.f 

From  the  same  corrupt  fountain  whence   we  have  derived 
^tiio  other  sapersliLiotiK  and  corruptions  uf  Uic  Pharisees,  even 
itir  attachment  to  Uic  traditions,  we  may  also  trace  their 
most  unreasonsble  and  malicious  Ojipositiun  to  our  Saviour. 
I  Tor,  haviug  learnt  lo  interpret  the  prophecies  of  the  Messiah 
Lin  a  carnal  sense,  and  being  strongly  tinctured  with  the  nottoo 
}f  his  being  designed  to  Ixr  a  temporal  prince  and  deliverer, 
10  miracles  could  overcome  their  prejudices  ngiiinst  the  mean- 
ness of  Christ's  appearance,  and  persuade  them  that  a  person 


*  fiustorf.  Synag.  Jud.  cap.  a.  p.  1«4>  «1H.  3,  Buil.  IMl;  M  Ln.  Tsl- 
:.Blud.  in  Tte.  FWNt. 

t  Cooseratng  the  frtogv,  mc  Ainsvrocth  on  Numb.  zv.  38,  31>,  Dcui. 
xxii.  1 3 1  Buitorfii  Synaf.  Judsic.  csp.  ix.  p.  160— 170 ;  «t  Lntc.  'Ihlmnd. 
in  voc  nvms;  DruMos  d*  SmIu  Sudmoi.  lib  ii  c;ip.  Kvi.  p  UT,  edit 
Trigluid;  n  Uutden.  FliiloloK.  Hebmo-MixL  diiKri.  sHi  p.  118.119, 
Wbt  X,  lUtnuMt  1M3. 


CHAP.  X.J  or    THE    PHABISBBS.  313 

who  made  no  pretence  to  civil  authority  and  military  power, 
could  possibly  be  "  Messiah  the  prince/'  the  "  son  of  David, 
and  the  Saviour  of  Israel."  They  got  him,  therefore,  appre- 
hended, condenmed,  and  executed,  as  an  impostor.* 

'  See  an  account  of  the  Pharisees  in  Dnisius  de  Tribua  Sectis  Judaomm, 
lib.  ii.  cap.  xii.  ult.;  in  Lightfiwt,  Hone  Hebr.  Matt.  iii.  7;  in  Bamage's 
History  of  the  Jews,  book  ii.  chap.  x.  xi. ;  in  Clerici  EcclesiasL  Histor.  Pro- 
legom.  sect.  i.  cap.  ii.  p.  5—13;  and  in  Prldeaox's  Connect,  part.  ii.  book  v. 
vol.  iii.  p.  479 — 483,  edit  10. 


CHAPTER  XI. 


or    TUB    SADDUCBB9    AND    SARlARITANa. 


As  for  tlie  SadduceeR,  BpipKunius  dcriyes  the  name  from 
p^  tsedJtek,  justitia ;*  bul  that  dorivatioit  neilhft  ku its  the 
word  Sadducee,  uor  Ihe  true  character  of  tlic  sect.  For  bo 
far  were  they  from  being  caiiaeulLy  ngliteous.  that  they  arc 
commonly  said  to  be  the  tuoct  wicked  and  profligate  of  all  the 
Jews;  ncitlicr  were  they  given  to  l>oa«t  of  their  own  right«ou»- 
noM,  as  the  Pharisees  were. 

Another  etymology,  which  Theophvlact  mentions  together 
with  the  former.t  U  therefore  esteemed  to  be  Uie  more  pro- 
bable one,  that  their  name  was  derived  awo  mpMtapx'o*'  SaSwK. 
This  he  borrowed  from  the  Talmud,  which  tellti  U8.  that  Sadoc 
was  a  scholar  of  Antigonuts  Socbseus.  prcsidout  of  the  San- 
hedrim about  two  hundred  and  sixty  years  before  Christ;  who 
having  inculcated  upon  his  scholars,  that  ihey  ought  to  wrre 
God  out  of  pure  love  to  him,  and  not  in  a  servile  manner,  cither 
for  fear  of  punishment  or  hope  of  reward ;  Sadoc,  not  under- 
■tsnding  this  spiritual  doctrine,  concluded  there  was  no  futurr 
8tat«  of  n-wards  and  punishments,  and  nccortJingly  taught  and 
propagated  tlmt  error  after  his  master's  death.}  However 
that  be  (for  1  must  confess  with  me  talmudical  stories  have 
but  little  credit),  this  is  said  to  have  been  the  doctrine  of  t)t« 
Sadducees.  That  they  denied  the  reeurrection,  and  that  there 
arc  angels  and  spiritif.  appears  from  the  account  given  of 
them  lo  the  New  Testament:  Matt.  xxii.  23;  Acu  xxiti.  8. 
According  to  Josephus.  they  rejected  the  tradiuons  of  the 

*  Epiphan.  adnntu  llmttt.  lib.  i.  hxru.  xiw.  p.  31,  C  edil.  Pnsv. 
Colon.  1M3. 

t  Tlicoplijrlact.  Comment  in  Hut.  iii.  7,  p.  18. 

I  Uiihn.  th.  PHv  Abkoih,  cnp.  i.  MCL  UL  tl  Haiawn.  in  loc.  Sw 
Jjflitfooi.  Horn  Utbfaka,  io  Acu  xxiu.  6- 


CKAP.  Kl.] 


OF   THE    SAOOUCEES. 


3U 


Pharisees  ;*  they  not  only  dcuied  U>e  resurrection  of  the  body, 
but  tbe  lift;  aiid  existence  of  the  soul  after  death :  they  like- 
wise denied  all  diviue  decrees,  and  hvld  thai  mau  was  abso- 
lutely muter  of  hia  own  actions,  with  a  full  freedom  to  do 
cii-ber  ^ood  or  cril.  as  be  thought  propter  i  that  God  did  not 
inHiience  him  in  doing  either;  and  that  his  prosperity  or 
adrorsity  are  placed  within  his  own  power,  and  are  respectively 
the  ellect  of  his  wisdom  or  his  folly  ;t  o  notion  which  in  ef- 
fect tunounts  to  denying  a  providence,  and  to  the  subversion 
of  all  religion;  so  that  they  were,  upon  the  whole,  Epicurtian 
Deists  in  all  other  respects,  except  timt  they  acknowledged 
the  world  to  have  been  created,  and  perhaps  to  be  uplield  aod 
preserred  by  God.  This  historian  gives  them  a  very  bad  cha- 
racter as  to  their  morals,  and  aays,  "  they  were  a  set  of  men 
chnrlish  and  morose  toward  each  other,  and  cruel  and  savage 
to  all  be«ides."t  However,  we  must  remember,  that  Jo- 
sephus  himsdrwas  a  Phariaee,  of  an  opposite  sect,  and  that 
Kuch  penKMMare  very  apt,  from  their  mutnal  avension,  to  mis* 
reprcwat  aod  calumniate  each  other.  Perhaps  his  account  of 
the  Saddocees  b  not  without  some  tincture  of  pharisaical  mia- 
pqmKnttttioa;  for  it  can  faanlly  be  supposed,  that  men  of 
sueli  very  corrapt  principltw,  as  he  represents  them,  should 
continue  uncenstired  and  uncondemnod  by  the  Sanhedrim, 
mnch  leaa  be  snficred  to  till  the  highest  posts  in  church  aiui 
state,  aa  we  find  they  did ;  it  appearing  that  Caiapbas.  the 
high-prioKt.  who  condemned  oor  Saviour,  was  of  this  sect; 
Acta  V.  17.  Beatdes,  the  character  given  them  by  this  hia- 
torian  is  altogether  inconsistent  with  (heir  receiving,  which  all 
admit  they  did,  the  five  books  of  Moses,  even  though  it  were 
true  that  they  rejected  all  the  other  sacred  books,  which 
Godwin  lays  to  their  charge,  but  from  which  Scaliger  en- 
deavours to  exculpate  them.^  Indeed,  the  silence  of  Jose- 
phns  renilcFR  this  charge  upon  them  justly  suspccled ;  for 
thoDgh  he  often  mentiona  tlieni,  and  loads  tham  with  impota- 

*  Jawph.  Anciq.  lib.  siiL  cap.  x.  mm.  n.  p.  663 ;  bV  xrui.  cap.  i.  soot. 
iff.  p.  7l,e4iL  lUnrc. 

t  Antiq.  lib.  iviii.  tap.  i.  scci.  iv.  p.  &7t:  Dv  Bello  JwUiO.  lib.  it. 
csp-  vih.  lect.  xiv.  p.  IM;  Aniit.  lib.  xiti.  okp.  v.  sect.  ix.  p.  649. 

t  Dc  BrJlo  Judaic,  lib.  it.  cap,  vik.  HBUalt.  p.  146. 

t  Blancb.  Tnbcm,  csp.  xvi. 


316 


JEWISH    ANTIQUITIES. 


[ro4>ic  I. 


tlons  of  many  corrupt  principles  and  practiccit,  yet  he  never 
speaks  ortheir  rejtTting  any  psirt.  of  tlic  holy  Scriptiirew,  which 
no  doulit  he  would  hnve  done,  if  il  had  been  f'aci.  Nay,  he 
says,  that  though  Uiey  rejected  Uiv  traditious  of  Uic  fatbevs, 
they  received  ra  yiypemttvit.  the  writtuii  bo(As.*  an  expres. 
sioo  too  genenJ,  and  too  much  in  tlicir  favour,  to  have  flowed 
from  his  pen,  if  he  couki  with  any  pbiiinbility  have  accused 
them  of  rejecting  any  one  of  thorn.  And  cren  in  the  Talmud 
the  Saddacees  arc  introduced  as  diapnting  and  arguing  from 
paesogesin  thepruphctH,  and  the  Pliahseeuiu  nnKwi'nng  them 
from  the  same  books.t  which  implies,  tfatilUiOF)u  bouks  were 
received  by  them;  nor  are  they  ercr  accused  by  any  of  the 
ancient  rabbivn  with  rejecting  them,  Some  oflbciu,  indeed, 
style  them  D**m5  chuthiim,  which  is  another  name  for  the  Sa- 
maritans. Bat,  perhaps,  tbat  was  only  tut  a  term  of  reproach, 
which  the  Jcwh  Ivestowod  u)>Dn  those  whom  iliey  Imted,  hh 
upon  our  Saviour,  who,  they  maid,  wiia  "  u  Satuunlau,  and 
had  a  de\'il ;"  John  viii.  48.  However,  the  Soniaritaiia  ad- 
mitting only  the  five  books  of  Moses  to  be  ouionic-al,  hence  it 
hatlt  come  lo  pass,  that  tlie  Sudduceea  being  by  the  rubbieii 
•ometimes  styled  D^^/iO  chuthiim.  or  Samaritans,  hath  faccii  the 
occasion,  without  suHicient  reason,  of  the  SadducecB  being 
eup[>o«ed,  as  well  as  the  Samantanx,  to  have  rejected  all  the 
writings  of  the  Old  Testament  except  tlioftc  of  Slosos.  Sc-ii- 
Uger's  opinion  seems  to  be  more  probable,  that  they  did  not 
reject  the  prophets  and  tlie  hagiogmpha.  bat  only  expounded 
them  in  a  dlHercnt  sense  from  the  PhariHci'H  and  other  Jcws.^ 

It  ift  a  question  of  some  dilliculty,  bow  the  Sodducecs  could 

■  -       I- 

*  Airttq.  lib-  Ji\i-  C!ip-  >■  «*rl.  vt.  |>.  0(i3.  ^ym  taiti-n  Ittw  i/yuvO  lu  »••- 
jjMir  rayiypafiiiuritiTaf'  at  ro^iaJWi^  rwv  •ninpof /iii  rqiwir  Tlie  wvird 
M|iiC(i  b  lien  ajiplteO  to  ro  yiYpofi/Hva,  ihn  whulc  Svnpturc,  (u  o|i|iOa«<l  to 
Indition;  ani]  tbv  nun)  t^fi^y  bwh*  io  hf  u«C(l  in  An  mme  comitrvhemhrv 
Hfnw.  lib.  xviii.  cap.  i.  «m|.  tv  p.  B71. 

f  Cod.  Sanh»Irih,  cap-  ChHvk,  ablnil. :  Vid.  ReUnd.  AbiM|.  pan  ti. 
cap  ix.  M«t.  X.  |>.  273,  i^dit.  3;  Sadduc*)  icilimoniuni  ciuni  conti*  rMUr- 
H>ciion«in  n  Job  vii.  9,  in  Ilmcdemi,  Tut.  li.  cul.  ir.,  inqtut  Unuhn,  de  IH* 
but  SkIm  Juilwor.  lib.  111.  cap.  Ix.  in  sasrgia.  St*  capcaslly  Lljfbliaai, 
Horn  llvbnir.  John  ir.  U. 

1  Scaligrr,  ul>i  Mipni;   [>ru*iu«  d«  TtabuaSwDi  JtHlwor  lib.  iti.  cap.  ix.j 
d  RMpons  n4  S«»r-  Mincn-  tib.  ii.  mp.  ai. ;  R«J««iJ.  AniR)-  pui  ii.  n«p 
ix.  (Vd.  1.  p    t73, 


fHAf.  XI.J 


or    TlIK    !.»WAKITANS. 


317 


UitbelieTP  the  exi&tcncv  of  ang^fl,  anH  yet  receive  even  tlie 
Ave  books  of  Moses  as  cononicni  Scnptore,  wberein  are  so 
many  narratives  of  thr  appearuice  of  ungul!}.  Probably  thci|- 
npinion  conceniing  uiigels  watt,  that  they  weru  not  permanent 
beings,  but  tempurarj-  pbanlomii,  formed  by  the  divine  power 
tor  pariicuiar  purpu&vs,  and  dissipated  again  wbeo  these  were 
answerud. 

In  the  time  of  JosephuM  thiK  sect  was  not  large,  but  it  ia 
B«id  ty  be  Uie  richot.  and  that  tho^e  of  the  greatest  quality 
and  Opulence  generally  blunged  to  it;*  which  we  caii  easily 
credit,  as  we  observe  in  our  day,  thai  tlic  great  and  rich  are 
apt  to  prefer  the  pleasure  ami  gmtideur  of  this  life  to  any  ex- 
pectancy in  a  lutan'  i  and  greedily  tu  embrace  such  doclrinca 
as  tend  to  encoum^^c  their  luxury  and  oetisuolity.  by  ridding 
their  luiuds  of  uneasy  reflections  on  Uie  judgmenl-day  and 
world  to  come.t 


Of  Ike  Sanwritant. 

With  the  SadducecK  Godwin  joins  the  Samaritans,  with 
wliiiiii  he  eayti  they  hare  a  near  affinity;  lliat  is.  on  suppotti- 
tion  of  their  rejecting  nit  the  sacred  vrritin^K  but  the  live 
boukH  of  Moms,  which  Origtin4  Jerome.^  and  Epiphaniusl 
any  the  Samaritans  did. 

I  The  Samaritans  were  originally  heathens,  consiflting  of 
peraoiiH  of  several  natitnu,  tu  whom  tJie  king  uf  Aasyria  gave 
the  oitin  and  lands  of  the  Israelites  upon  the  A&synan  cap- 
tivity.   They  were  calkd  Samaritans  from  tlie  city  Samaria, 

*  JtMcpb.  Aniii).  lib.  u^.  cap.  t.  sect  vi.  p.  663 ;  lib.  niii.  cap,  j.  Mot. 
It.  p.  871. 

t  9«e  an  accoiini  of  tti«  Sadduc«e*,  not  onlj  in  ihe  wiihon  belbra  cited, 
Iwt  in  1^  rWfr'i  llUtxr.  tjxln.  Proltgoin. ««(.  i  cap.  Hi.  p.  M — 15;  Dm- 
nagv'a  Hmtuty  of  t)i*>  J<r*»«,  buok  iu  ch«p.  vi.  irii.;  Bayle'*  Dictionaty, 
micW  $ii>J(lgoMs  i  aad  IjchtlatH.  Ilor*  Ucfar.  MulL  iii.  7. 

J  Oriffm,  caaim  C»tnuu,  Ub.  i.  p.  36,  vdi*.  Cauub.  1677 ;  Coouneot.  in 
JtAiin.  ftpud  Commmt.  in  Scriptural,  p«rL  poatetior.  p.  S18,  «diu  HiMi. 
Colon.  1085. 

f  lUertKi.  in  Di&lofo  adrcrau  Ijudfrriann^  as  qtMud  by  Prldeaux, 
put  I.  hook  vi-aano  409  malt  Chnttnm,  vol.  ii.  p.  A97. 

f)  EpipluB.  advenuft  HortM.  tib.  i.  Iiktcs.  ix.  Sanuni.  WCL  iL  tooi.  i.  p. 
B4,«liL  I'euv.Cgton.  1083. 


318 


JEWISH    ANTWOITIRS. 


[book  I. 


the  iiictiopoliB  of  tho  kingdom  of  Israel.  When  they  6rHt 
settled  in  the  country,  they  practised  only  the  idolatrous  riten 
of  the  sevcmliiationH  from  whence  tbey  came;  but  upon  being 
infested  with  lions,  nhich  they  supposed  a  judgment  upon 
them  for  not  paying  due  honour  to  the  ancient  god  of  the 
country,  the  king  of  Aasyrift  sent  a  Jewish  priest  to  instruct 
them  in  t)ie  worship  of  Jehorah ;  upon  which,  out  of  ths 
■evoral  customs  nnd  modes  of  worship  of  the  nations  to  which 
they  belonged,  and  the  rites  of  the  wonihip  of  Jehorsh,  (hey 
made  up  a  very  motley  religion;  2  Kings  xvii.  24,  et  %rq. 
Upon  the  return  of  Uie  Jews  from  tlie  Babylonish  captivity, 
and  the  rcbollding  Ji^rnsalem  and  the  temple,  the  religion  of 
tho  Saniuntans  received  another  alteration  on  the  following 
occasion.  One  of  the  sons  of  Jehoiada.  the  fainh-priest,  whom 
JoHephos  calls  Manasseb,*  manried  the  daughter  of  Sanballat 
tlie  Huronite ;  but  the  law  of  God  having  forbidden  the  inter- 
marriages of  tho  liirac^litxUi  with  any  other  nation,  Nehemiah 
set  himself  to  reform  this  corruption,  which  had  spread  into 
many  Jewish  families,  and  obliged  all  that  had  taken  strange 
wives  immediately  to  part  with  thimi ;  Neht-m.  x\\u  23—30. 
Monnsseb,  unwilling  to  quit  bis  wife,  fled  to  Samaria,  and 
many  others,  who  were  in  the  aaine  cose  with  him,  being  also 
of  Uie  same  mind,  went  and  settled  under  the  protection  of 
Sanballat, govcmorof  Samaria.  From  tbai  time  the  worship 
of  the  Sauukritans  came  much  nearer  to  that  of  the  Jews ;  and 
tbey  afterward  obtained  leave  of  Alexander  the  Great  to  build 
a  temple  un  mount  Gchzjni,  neiir  tho  city  Samaria,  in  imitii- 
tiou  of  the  temple  at  Jerusalem,  where  they  practised  tiM 
same  forms  of  worship.  It  is  very  common  for  people,  who 
arc  nearly,  hut  not  entirely  of  the  same  religion,  to  have  a 
greater  aversion  to  one  another,  thou  those  whose  sentiments 
and  forms  of  worship  are  more  different.  Su  it  was  with  the 
Jews  and  bauuuitans.  Hence  it  was  the  highest  term  of  ro* 
prooch  among  the  Jews  to  call  a  person  a  SamaritsiD,  as  w«a 
bcfbcc  observed ;  and  so  grcut  was  their  mutual  animosity, 
that  they  woiUd  neither  a&k  nor  receive  any  favours  from  each 
other.  The  woman  of  Samana,  therefore,  wondered  that 
Christ,  **  being  a  Jew,  would  ask  drink  of  her  who  was  a  Sa« 
maritao ;"  John  iv.  9.  And  when  our  Lord  hod  occasion  to 
*  J^ttfk.  AntM).  lib.  xi.  cap.  riii.  WCL  i.  ii.  p.  S79,  A70. 


CHAP.  XI.]  OF    THE    SAMARITANS.  310 

pass  through  Samaria,  as  he  was  going  to  Jerusalem  to  keep 
one  of  the  annual  feasts  at  the  temple,  the  Samaritans  would 
give  him  no  entertainment  on  his  journey,  not  merely  becauae 
he  was  a  Jew,  but  because,  designing  to  keep  the  feast  at  Je- 
rusalem, he  plainly  preferred  that  temple  above  theirs;  Lukeix. 
52,  63.  As  to  what  Godwin  advances,  that  the  Samaritans 
allowed  of  no  commerce  with  the  Jews,  which  he  grounds  on 
the  forecited  passage,  concerning  the  surprise  of  the  woman  of 
Samaria,  that  Christ,  being  a  Jew,  askeid  drink  of  her,  wfao 
was  a  Samaritan  j  and  its  being  added  as  the  reaaon  of  this, 
"  for  the  Jem  have  no  dealings  with  ov  mfxpntwrat,  the  Sa;* 
maritans,  John  It.  9 ; — I  say,  the  opinion,  that  the  SamaritaiM 
permitted  no  kind  of  commerce  with  the  Jews,  is  evidently 
confnted  by  our  being  informed,  that  while  this  convenatioii 
passed  between  oar  Saviour  and  the  woman,  "  the  disci{rfeB 
were  gone  into  the  city"  of  Samaria,  "  to  buy  meat;"  rer.  d. 
Nothing  can  be  meant,  therefore,  by  on  m/fxpuvrai^  bai  tlurt 
they  would  have  no  friendly  intercoime,  nor  perfonn  acts  of 
mutual  civility.* 

*  See,  concerniog  the  Samaritaos,  BeUnd.  DissertM.  Miacelian.  vol.  ij. 
dineri,  vii.  de  SamaritoniB ;  Prideaux's  Connect,  part  i.  book  vi,  sub  anno 
409  ante  Christuni. 


CHAPTER  XII. 


or    THK    ES8EN£8. 


TitE  Eft!ten<«,  though  no  ooiicc  iti  taken  of  th«m>  at  l«afti 
by  name,  in  any  part  of  the  Scripture  history,  were  yet  n  oon- 
sidurublu  sect  luuong  the  Jcwb,  of  whom  both  JoHcphus  and 
I'hilo  have  given  a  large  account;  the  former  iu  the  twelfUi 
chapter  of  hia  second  book  of  the  Jewish  war,  where  he  pro- 
fessedly treat!  of  the  three  principal  sects  of  the  Jews,  the 
Pharisees,  the  Sadducccs,  and  itie  I'^sMeoes-  He  likewiite 
speaks  of  them  oecasionally  in  several  other  parts  of  hii  work*. 
Pbilo,  in  his  book  entitled  Omtiis  probtu  Librr,*  gives  a 
very  particular  account  of  the  dogmata  and  manners  of  this 
sect,  nearly,  though  not  quite,  the  same  witli  that  of  Jo^cphus. 
It  is  very  possible  tliere  might  be  some  little  diHereoce  be- 
tween the  l^ssenes  iu  Kgjpt  and  tliOBC  in  Judea;  aod  Philo, 
who  was  an  Alexandrian  Jew,  was  acquainted  only  %^-ith  the 
former ;  Josephus,  an  inhabitant  of  Judea,  only  witli  the  latter. 
Pliny,  the  natural  historian,  hath  left  us  some  account  of  the 
Eswoes  in  the  seventeenth  chapter  of  the  AfUi  book  of  his 
hiatoty.t 

These  are  the  only  ancient  writers  who  apeak  of  the  Csse- 
nes.  on  whose  narratives,  as  they  were  cotem|H)rury  with 
them,  we  may  dci>end.  As  for  what  Kpiphaiiius,  and  other 
ancient  and  modem  authors  have  said  of  them,  it  can  only 
be  by  conjecture,  any  farther  than  they  have  taken  their 
materrdls  from  those  abovb-mentioned. 

The  etymol(^  of  the  name  has  given  grammarians  and 
critics  no  little  trouble.  Joscphus  is  silent  upon  it.  Philo 
derives  il  from  ooioc.  holy,  because  of  the  extraordinary  sanc- 
tity of  the  Esscnes,  though  he  confesses  that  derivation  is  not 

*  Sev  also  Philo  do  Vak  Contempliuivft. 
i  "Pie  Mveral  accouou  an  iiucitcd  u  lufs  in  Dr.  Pridnnx's  < 
pan  ii.  book  v.  lub  fta. 


ItlAP.XII.J 


or  TSir  KICSBNCS. 


^^niinalicul.*  Bpiphaiiius  froes  the  furthest  fur  the  ctt 
lugy  i>f  tiny,  drrivio^  the  name  from  Jesse,  tiie  father  of  Dft- 
vid.'h  SalniaHius  fetches  it  froni  a  city  called  Easa.  metitioned 
by  JoRcphiis,  fi'om  whence  be  ininpnes  tliis  sect  first  B|irun)r.;[ 
i^'nunus  hath  gifvn  us.  al  lea»l,  a  dcra«u  ditivreut  vtymohh- 
^es.^  So  variou»  aiul  uiKcrtaiii  arv  the  coiijecturtii  of  thu 
learned  i»ii  ihis  tiubjcci. 

(ludwai  dcrivi's  it  from  the  Syriac  word  KPK  tua,  which 
Bi)(uifies  to  hull  or  cure,  hccauiu-  Philo  calU  those  of  the 
KanoOMB,  who  devoted  theiufi^lves  to  u  contc-mplatm;  lifr,  9tfMi- 
mvrm,lherafteula\  which  ih  naturally  derived  from  titpnirtvuv, 
nmart}  yet  not,  as  Godwin  errooeoualy  says,  liecauae  ihay 
i4iidied  pKy»ic,  nccording  to  the  common  acceptation  of  that 
Wdrd ;  but  bt'cauAC.  »tilh  Pliilo,  tbey  cure  in«u'ft  kouIs  of 
those  diMaaas  which  ihey  have  coutracl«d  by  their  paasioBH 
and  vice*.  Or  othiirwise,  as  he  addit,  tlicv  Itare  thio  name, 
because  tltey  have  learnt  to  worship  and  Acnrc  that  Ucing, 
who  is  better  than  good,  more  uncoinpounded  than  the  num'- 
ber  uitK,  and  tnore  ancient  than  iiaity  i(aeir:j|  fur  the  word 
Btpawtvrtii:  signiHet^  a  worshipper,  or  senant.  as  well  fuA  a 
phytic  iaii  4' 

These  therapeuta  are  distif^fitnfaed  from  those  whom  Phitu 
calk  Practical  liasenOit,  who  were  einployvd  in  the  labours  of 
husbuidcy  and  other  mechanic  urt^;  though  only  m  such  aa 
bektogcd  to  peace,  for  uoov  of  them  would  ever  [Hit  (heir 
haiidii  to  the  making  awordii  or  arrowa,  or  any  otiker  inttn- 
meitta  of  war." 

Both  .fu->ephiis  and  Philu  give  a  Hiirpriiiiiig  account  of  their 


*  [tlilo  m  f ru;ui.  Onuiu  |irulMiti  IjIkt,  (}jkt.  p.  678,  C  Culou.  Allalir. 
1AI9;  liil  SwfiM  Tri>i»Te«- lib- iii.  eaji.  i.  p.  109;  J.  Scaliger  Elencli.Tn- 
iMwn.  Srrat.  ctp-  «*iii.  in  iail. 

t  Eptptuii.  Ilwrn.  xii.  Ii1>- 1.  trun.  ii.  mvci  it.  y.  120,  cdiL  Pctav. 

t  thllWl   nillilll   iliiiilK   m  Soliiium.  oufi.  zxx*.  p.  432,  eilit.  I'llnjori. 

I  Samr.  Tntarrci.  Ju<laur.  lib.  in.  cup.  i.  p.  KM— no,  olii-  Tnat»iiil. 
1703. 

II  liala  4c  Viii  Conunplntivft,  ib  Init,  Opcr.  p.  6iUt,  B.  C;  V«lcmui,  )b 
Itia  bolat  oo  Eaaabias'*  t-Vcle<.  Iluiof.  lib.  ii.  mp.  xWi.  p.  W>,  wt.  3,  en- 
d««*ouM  to  prA»,  ataioM  Scalt{)»,  ifaal  ibc  Th«rapeul*,  w  laiiptly  dnMnbrd 
by  PInlu,  iirv  not  u>  be  rtcluwad  lu  Uw  oombcr  of  Ui«  EiMDei. 

1  \'iil.  Lnic.  Onitanttn  in  trrkt. 

••  J'kilo  Twcwt.  *|uwl  Om«u  yntnn  Liber.  I>p«f.  p.  676,  Z,  M. 

Y 


3se 


iSWltU    ANTiqoiTIBB. 


[buok  t. 


Aunefc  way  of  ]ifr>.  Tbcir  houses  were  mean ;  tbcJr  clothes 
macif^  of  wcml  without  any  dvc ;  they  never  changed  thoir 
clothes  or  Hhoeti,  till  they  were  quite  worn  out :  their  focHi  was 
plain  and  coarse,  and  their  drink  water :  they  neglected  all 
bodily  onianienlB,  and  would  by  uo  means  unoint  tbi-iuselves 
witli  oil.  according  10  the  fa»hioa  of  those  timvii.  ^'ay.  it' 
any  one  of  them  hapjiened  to  be  anointed  against  hie  wilt,  he 
would  pre»cncly  wipe  oil'  the  oil,  and  wash  hiiu»c-lf,  as  iVoui 
some  pollution.  They  lived  in  sodalities,  an<)  had  all  Iht 
good*  in  common ;  their  moralB  were  verv  exact  and  put 
and  ihey  kept  the  sabbath  more  Hirictly  than  any  of  iJ 
,lewa.* 

*■  In  iht"  iiccuunt  which  findwMi  gives  of  the  dogmntii  nf  this ' 
ttei.  collected  from  Josephu^  unrl  I'hihi,  hu  oHMriti.  that  tlic 
Pytha^reaOR  Torbad  oa1h«,  and  ko,  saith  he,  did  the  EsiicneB.i' 
But  IhiH.  I  apprehend,  is  a  miHtake  aa  to  tlic  Pythagorean*, 
and  perhaps,  also,  a*  to  the  K»*sene».  The  former,  it  i«  well 
known,  usi-d  an  oath  on  impnrtiint  occa»ion«,  ami  held  it  to  be 
motit  rtacrcd  ;  *woarin£j;  hy  the  mimher  tour,  which  th<*y  «rota 
by  ten  dottf,  in  the  form  of  a  triangle ;  »o  that  each  «idc  con- 

vialod  of  four  dote,  thus :   j^k  Some  have  iumgim-d  Py- 

thftworns  took  the  hint  of  ihia  from  the  Somen  Tftraftrmrun 
fiw  of  the  Jem;:^:  and  that,  having  likewise  ae<|iiired  Mimi 
notion  of  the  Tiinity,  he  intended  to  express  it  by  the  tnaugL 
wlitch  in  enllt-d  his  Tn'gonon  Mifttirxtm. 

Ab  for  the  Essence.  Jose[ihus  saith.  tlml  licf'ore  »nv  are 
nritteil  to  eat  at  the  omiman  table,  they  buid  thcmselpea 
tnlcmn  oatb  to  observe  the  mles  of  tlie  society.^ 

Godwin  likewise  maintains,  thai  the  Pythagorvan*  iiaedj 

*  I'htlo,  ubi  Mipra,  p.  67B— 680  i  Joeopb.  de  Bdle  Jaftaic.  lib.  u.  Ga|K,j 
ciil.  tvci.  Ii.— xiti.  T>.  I4X»— 185. 

t  JoV'jth,  (lu  H*ll  .hul.  Mbi  mifini,  *K\.  *i :  Phil'-  p.  BTTi,' 

I  Di<»s    l*en    in  Vtid  Pjrihii^.  \%\t.  mt    Mitni.  \<  •         i    ■  >  m 
Vininim  Aiiciio,  (>|i*r,  bxn  iii    |i.  103,  (.•um  Ammoi.  <.'-oi(iu>tt,  p,  131, 
Bwil.:  m  ('iUi<i  PluJqwvph.  ti«o«nl.  lib.  ii.  cap,  n.  Meu  u.  p.  If  J.  17ft. 

\  Josepb.  fli;  Dril.  iitri  nipru,  «<cL  tu.  p.  103.     to  the  fotmtr 
HA.  W..  hw  lopnnimi  ti,  f»  If  •fivMiw  m.t*»(  mifm*mmi,  v'fx**'  "  r^\ 

IfH^Ci  'yKtfHC  itvrmc  njtf'xfi  tjwian'tK',  «■  r.  A,       An4  (A  MI!L  tiki,  hf  I 

of  them  M  r»>c  iimoh  mi  r«i<  t><«i  tttthftawtm,  «uri  Uir  liku  in  ulfacr  pi 


cu«-t.xti.] 


OF    THE    ESSBKP.&. 


333 


only  itianiina(>;  wicrifices ;  and  so.  aoith  he.  did  tbr  Kssenea ; 
they  ««nt  e^As  to  the  temple,  but  did  not  surifice.  But  how 
will  thi«  account  of  th^  PythagoreanH  agree  with  the  story 
iDcntioiiod  hy  Dittgenes  Laertius  and  othera,*  thai  Pytliugorms 
himself  sacrificed  a  hecatomb,  upon  his  dittcovcring  what  i« 
call»l  the  Pythacortc  theorem,  namely,  that  in  a  right-angled 
tHMn^lf,  the  Mjunrrt  of  the  hypothimuse  is  eqiuil  to  the  sum  of 
the  squares  of  the  sides  ?  As  for  the  Kssenes,  it  is  not  easy 
to  reconcile  their  not  osiiig  animal  sacrifices  with  the  profound 
veneraliuo  which  th<ni-  professed  for  the  live  Imiiks  of  Moaas, 
in  which  so  many  animal  aacrifiocii  are  enjoined.  Josepbus 
indeed  saith,  they  aend  their  gifU,  avaSntuMra,  to  the  temple, 
but  (iff(-r  no  Bacri6c«a  there,  by  rooaoa  of  the  different  rules  of 
purity  w))ich  they  h:n'e  instituted  among  thentselvL>D,  And 
therefore,  beinf];  excluded  the  rammoQ  tempit),  they  (morificu 
ftpiirl  hy  tliemtu^lve^i ;  rue  ^«uc  trmXnvm  :  the  word  dvaUK 
iniwrta  animal  sacrifices  that  were  slaiu.t 

3dly.  Godwin  saiUi,  tbo  Bsaeoes  worship  toward  the  rising 
ma ;  and  this  he  erounda  on  a  passage  in  Josepbus ;  on  the 
BUthonty  of  which  mam  have  charged  thera  with  worshipping 
the  tuo  itself.  The  words  are,  nf>oc  yt  itm'  to  t^wv  (£twc 
tunftttr'  vfuv  yap  mifam\uv  row.'llXiov.  ovSfi'  Styyuvrm  n>v 
fJl^JilXa*!*,  war/Niwc  &  iwnf  «<■  nurov  iv\a^,  atmrtft  iKtriaavftQ 
mttrui^at.t  If 'HXiov.  indeivJ,  be  Uie  uiili>ccilent  to  aurov.it 
mast  imply  that  they  prayed  to  the  sun  itself.  Hat  this  iit 
not  paeaasvily  tb«  ccnatnictioo ;  for  though  ro  Otiov.  which 
i«  of  the  neater  gender,  cannot  be  tho  tutec«dent  to  mvrw. 

*  Otaft-  iMftX-  <!*  ^'la*  rtiiluMplMkniiR,  Itli.  tin.  \'iA.  Pylhoigof-  stYOi.  sif. 
t>.  i'JJ t  \duwI-  mOi.  Ck«n)  te|iicKiil»  I'litlB  m  giving  no  C'cdtt  to  this 
uutTt  because,  u  br  appn-li«iMl*,  Pydiagonu  oewr  uted  luiiuuU  iiunilifttti; 
Cker.  An  Mitiira  [>eunim,  tib.  iii.  ca^r.  uxvi.  Ilul  it  »  rrluteil  uhu  by 
Albcnoiu,  Dapnowpb.  lib.  x.  p.  419,  F,  wJil.  i:«»aub.  \^S.  Sw  abo 
llatardi.  in  Coiiiincin.  iion  [kmm  (uirttcr  Vm  kcudiIwd  Epicur.  Opcr. 
torn.  n.  p.  1004,  B,  inntnt.  1630. 

i  JoMrph.  Anuq.  lib.  xnii.  citp.  i.  ««ci.  v.  p.  B71.  Yes  Ur.  Ibbouoit  <•»■ 
lu>  nule  lu  loc.)  tmdu*  fJui  WOiil,  tf '  avrmr  raf  ^tttttf  twini>»im,  vay 
(liiTcftolly  from  the  fiUuUtiua  ii^oJ  ktiuvc,  wliiclt  is  thai  ot  Dr.  I'lidrwiii ; 
luf  fvnavu  io.  "  ui  «npus  iscrjfiiia  p^nguni,  i.  c.  icw  ij/ao*  Uwi  *u*«l(tnt 
ateonv^ialMU>("«d(t.  llntcrc. 

I  JaM|>h.d<r  UelluJtulsU;.  blklbap<vdi<  *eu.  '  p.  101, 1(1. 

T  2 


334 


^BWtSn    AKTIOI'ITIRS. 


[soon 


yet  avTov  ouy  TL'i-y  well  be  supposed  to  acrrro  with  Bhjv  un- 
derstood.* Accordingly,  Dr.  Prideaux  translat««  the  wordti 
thus,  "They  are.  in  whaievtT  pertainetli  to  God,  in  en  e^p^etal 
manner  relicioua  :  for  before  the  sun  is  naen,  they  speak  of  uo 
commou  worldly  matter,  but  till  then  oifer  up  unto  God  tbvit 
prayers  in  auctent  forms,  received  from  their  prvdvccsson ; 
supplicating'  parliculariy  in  them,  that  he  would  make  Ihe  kiiu 
to  rise  upon  thero."  If  this  crtiiciBm  be  not  admitted,  it  is 
nerertheless  much  more  easy  to  suppose  an  error  tn  the  copy, 
avTQV  for  aum,  than  that  the  EsseoBa,  who  h»d  a  more  than 
ordinarv  ^oal  for  tJie  low  of  Moaes,  ^ould  be  gmliy  of  such 
gross  idoktry  as  to  vorahip  tlie  sun. 

There  was  a  notion  &ret  atart^fd  by  Eusei)iiin,+  and  raecrly 
embraced  by  many  Roman  Catho)ic».^  that  tim  Tlietapeu(4B 
were  Christian  ascetics  or  monks,  conrettod  and  instituted  by 
St.  Mark:  which  improbable  suggestion  Godniu  nsfutea  by 
the  following  argumenu:  In  Philo's  treatise  concerning  the 
Therapeut«e,  or  tie  Vita  i'antemplativii.  there  i*  no  mention 
of  Christ  or  Christians,  the  evangelist*  or  apoctJes.  Again, 
the  Therapeutte  are  not  mentioned  as  a  new  sect,  as  the 
Christian!!  then  were  ;  on  the  contrary,  he  styli^  their  doctrine 
"a  philosophy  derived  tn  them  by  tradition  from  their  fora- 
fathnra;"  and  aaith,  "they  have  the  cummcntitlies  of  thi 
ancients,  who  wcrt>  the  aittbors  of  thia  scct."^  Again,  thft^ 
inscription  uf  Philo's  treatise  is  not  only  inp4  ^uv  iv>ipvfraoaVf 
but  also  wipt  iKtrvt*  optrwi',  and  Pfailo  elsewhere  calling  the 
whole  Jewish  nation  unriKoi'  -ytvo^,^  it  may  from  hence 
infcrr<r"l.  that  ihe  Therapeutte  were  Jews,  not  ChriHtians-fl-j 
However,  tt  is  not  impossible,  that  some  of  ihe^ie  Jewish  The- 
rapeutte, bpcoming  Christiana,  might  atill  affect  their  forme 


*  S*«  Wactiueri  AntiquitBiw  Ebaor.  yo\.  it.  wd.  vii  np.  v.  tecL  hii. 
p.  7?5.T7tt.  *;«iiin[W,  ITHa. 

t  Enub.  Ecclri.  HUtor.  lib.  ii.  cap.  vrii.  p.  66,  ad  fin.  nptm. 

[  Serali  Tnha-rM.  lih.  iil.  rap,  xvii. 

^  Philo  At:  \  ItA  Contirtnpluirk,  l>per.  p.  601,  C. 
*1|  PMIn  <1«  I^'^ulati.  ata.  tti.  tap.  \rt\.  »A  ('aiam,  sb  tail. 

See  Utb   opinioit  of  dnnhlui    w«])   conJuMil    lik^KUf    hj   W\wat,t 
RuMb.  Ficckv.  Hwl.  lib.  >i.  np-  srii.  p.  w,  noi.  1.  Hit.  Rmdint,  Canuh. 
ITW,  snd  by  Sctlig«r  in  hii  FJi-iKho*  Tnhinw.  Sifaii.  cap.  nn. 


CHAT.  XII.] 


OF   THE   'BSSrSRS. 


325 


recluse;  way  of  Jinng',  .tiid,  being  imitated  by  others,  miglit 
girp  the  first  occasion  lo  monkery  amonK  Cbristians. 

We  have  iio  guide  to  enable  tin  to  discover  tlie  origin  of 
this  «ect.  Plinv,  indeed,  saith,  though  we  know  not  upon 
what  authority,  that  it  had  subsisted  for  several  thousand 
yean.*  The  must  probable  opinion  is,  Uiat  it  begun  a  littla 
befort"  the  tirao  of  the  Maccabees,  when  the  faithful  Jews 
were  forced  to  Hy  from  tin:  crurl  [lereecutiunsuf  tiieir  enemies 
into  deKcrtfi  luiU  caves ;  and  by  living  ia  those  retreats,  many 
of  them  being  habituated  to  retiremeut,  which  thereby  became 
most  agreeuble  to  them,  they  chose  to  continue  it,  even  when 
they  tiiight  have  appeared  upon  the  public  stage  again,  and 
accordingly  formed  themselves  into  recluiic^.  As  to  the  num- 
bers of  which  thJH  iiect  consiAted,  Philo  and  Joscphus  agree, 
that  in  Judea  there  were  about  four  thousand  :  but  in  Fgypt 
Philo  uiakeii  the  number  of  tiiem  to  be  much  laiger.f 

The  ah^utc  silent^  of  the  evangelical  history  concerning 
llie  lissenes  is  by  some  accounted  fur  from  their  eremetic  life, 
which  secluded  them  from  places  of  public  resort  i  so  that 
ihey  did  not  come  tu  the  wny  of  our  Saviour,  as  the  Phariseeii 
and  8adducee«  often  did. 

Others  are  of  opmion.  that  the  Essenes,  being  very  honest 
and  sincere,  without  guile  or  hypocrisy,  gave  no  room  for  the 
reproofs  and  ccnsurutt  which  the  other  Jews  deserved ;  and 
thervfure  no  mention  is  made  of  tiiuni. 

But  though  they  are  not  expressly  mentioued  in  any  of  the 
sacred  books,  it  is  stipposed,  and  not  without  reason,  that 
they  are  referred  lo  by  St.  Paul,  iu  the  sccund  chapter  of  his 
Epistle  to  the  Colosmws ;  "  Lei  no  man,''  saith  he, "  beguile 
vou  of  your  reward,  in  a  voluntary  humility,  and  worshipping  of 
angelx,  intruding  into  those  tilings  which  he  haih  not  seen, 
vainly  puffed  up  by  his  firshlv  mind  :  which  thiitgn  have  in- 
deed a  shuw  of  wisdom,  in  will-wonhip  and  humibty,  and  neg- 
k-ciing  of  tlic  body  ;"  chap.  li.  IH.  Zi.  What  Is  here  said 
(if  n  voluntary  huniilily.  and  neglecting  tlie  body,  is  in  a  pe- 
culiar nuumer  apphcable  to  tlic  Essenes ;  and  by  Josephus 
it  appears,  that  they  had  something  peculiar  among  them  re- 

*  Pliti.  HtMor.  Naiur.  lib.  v.  op.  ivii. 

t  Pliilu  in  Tractat.  ifuoi)  Onuui  piubu*  Lilwr,  f>pcr-  p.  1170.  C  i  «i  de 
Vili  ConlPBipUliTt,  p.  690,  P.  i  Jowph.  Anuq.  lib.  svui.  e^.  L  sect,  r 


JBWitn  AnTiQfiTies. 


[euoti  I. 


luting  to  i\w  angclA :  For  he  nuith.  "  that  wlioii  they  rtrccirnl  i 
any  into  their  Duuiber,  t))ey  made  thuni  BnlKiiinly  ftwear,  tin 
they  would  keqi  and  ohBcn-c  the  bonks  of  Uic  seel,  and  Ums. 
naniGfi  of  (he  angels,  with  care."*     What  is  said  of"  it 
trudiug  into  ihingtt  nut  s^en,"  is  hkewiue  agrcimble  to  the  chn-1 
racter  of  the  therapeutic  EsiKnf«,  trho,  placing  the  excellenc«1 
of  their  eontemplfltiro  life  in  raJwjiK  their  mind*  to  invi-<ible] 
objects,  prelendwl  to  «iich  a  degree  of  HhAtraction  and  ele\*nj 
tUni.iis  to  be  able  to  dire  into  the  nature  of  angels,  and  aMiga' 
them  proper  nafties,  or  riphtly  interpret  tho«o  nlrrndy  trivcni 
them :  and  likewise  to  prj-  into  futurity,  Eind  foretell  Ihinpi  tM 
come.f    Upon  which  it  h  highly   probable,  "  they  neni-i 
v-fiiftly  puffed  up  by  thfir  fleshly  mind."    Moreover,  the  do^ 
mn\»  to  which  St.  Paul  refers  in  the  following  words,  **  Tuuch] 
rwt«  taiit«  not.  handle  not,"  ver.  '21,  are  auch  a»  the  llmtent 
held,  who  would  not  tnate  any  |deafiant  food,  but  lived  u|km|| 
oaarae  bread,  am)  drank  nothing  but  water ',%  and  nome  uTl 
thtini  wotdd  not  tstite  any  food  nt  nil  till  uftcr  )4iin->tet  ;^  nnd~ 
who,  if  they  were  touched  by  any  thai  were  not  t^  (heir  ownj 
aect,  would  wash  themsclres,  as  after  some  great  pullulion.| 
Pcrliapt)  tber«  might  be  a  modality  of  EtiDenM.  at  Cotasse, 
there  were  in  many  other  places  out  of  JndM. ;  and  that  aooiej 
of  the  Chriatioiis,  too  much  inclined  to' Judaism,  mi^ht  ala^j 
affect  the  peculiarities  of  this  sect :  which  tutghl  be  the  rcaKHi''] 
of  (he  apufitle'it  so  partictUarly  cautioning  against  thcm.^ 

*  JcMcpli.  dc  Brilo  Judaic,  till!  ii.  cap.  riii.  »eci.  vti.  sob.  bt.  p.  tflS. 

\  Jowph.de  Bello  Judiuc.  Ub.  ii.  ca]).  •'iii.  secl.  «ii.  p.  165. 
'i  Ptiiln  d«  \1rfi  Comemplaiivi,  p.  6M.  B,  p.  <HM,  D- 

S  VHio,  ubi  «a|ini,  p.  69t,  A. 

j{  Janpfa.  tki  «lp^^  kcL  x.  p.  1*4. 

%  CoBotnriq  tha  Ea«M»,  boadea  ika  rfAffcncw  above,  wc  S«nni 
haresis,  DrusiiB  <le  Trifaui  Srciis  Judsof. ;  Scaligvr's  FJaKbuN  Trilnms.] 
Serarii;  CkrtcJ  Prolegnm.  iwl  IliMor.  KccIb.  uvi  L  cap.  iv  \.  p.  tti — -i'i; 
ami  Damaare't)  tibuty  of  itiR  Sfvr*,  booV  \l.  chap.  x\\  till. 


CHAPTER  XIII. 


OF   THE    CAVLONITBB    AND    MEROPI\149. 

Thk  Gaiilunites  were  nut  a  religious  sect,  but  a  polittcnl 
fnction.  raided  up  and  headed  by  Judas  of  Uulilee,  wliu  ia 
tneniioned  in  the  6fUi  cbapttr  of  the  Acts;  ver.  37.  Jo«ephua 
caih  him  Ini^acraoXnvmK'  in  the  f\TM  <*haptcrof  theeighteouth 
book  of  bi)i  Antiquitipti;*  yot  in  ihe  title  or  contents  of  that 
chapter,  and  in  the  DfUi  chapter  of  the  twentictli  book,  he  is, 
styled  Inu^c  tou  raAiA«iow.+  Judas  theGaulonite.  therefore, 
nod  Judnft  of  Galilee  were  the  same  penKm.  inditierenlly 
called  by  onu  or  Uie  other  of  those  ntunes,  b«ciiuti«  Gaulonn, 
hilt  native  country,  which  hiy  beyond  Jordan,  was  otherwi«e 
enlled  Gnlilco,  or  Galilee  of  the  CicntileH,  M»tt.  iv.  I<^, 
r/  alihi.  to  distinguish  it  ftom  the  other  Galilee  on  this  side 
Jordan. 

I'hisJodos.itKeenut, had  raised  and  headed  an  insurrection 
against  the  Koman  government,  on  ucraHiou  of  the  tax  which 
Auffusttuf  levied  on  Judea,  when  he  reduf»d  it  into  the  form 
of  a    Itotnan  provincu.^     This  party  was  wion  suppromed,' 

und  we  read  no  mnrp  nf  it  m  the  New  TesUimcrnt;  nntestt, 
porliups,  as  tiodwin  conjectun>8,  those  persons  were  souie  of 
this  faction,  olitenriie  called  Galileans,  whom  Pilate  <il«w  as 
ihi-y  wpn-  perfonninf^  tlic  Kanvd  niw  at  the  altar,  and  there* 
by  iuiii<>led  rhrir  blood  with  thetr  Hachlicea;  Luke  xiii.  I. 
Ah  for  the  H^odians,  tbey  are  passed  over  in  ailecce  both 

'byJoMiphuK  and  Pliilo.aiid  only  kiiuwii  by  being  ineiiliuned  in 
lliree  pu««aj5t»  of  the  New  Tej«laiiiciil  bitJory,  We  (iimI  liieui 
cuiubined  with  t))e  Plwhttecs  ia  eitdeavouring  to  entiuigie  ottr 
}Navi<>itr  «rilti  that  rnutHring  question,  "  Whethur  tt  wb«  law- 

•fiil  til  give  Irihute  to  CiCTiar;*'  Matt.  xrii.  16,  17.  We  read 
of  the  Pharirter'tt  taking  conn»el  with  the  Hcrodians  against 

■  Sect.  L  p.  8<i-:i.  rdii.  LUwrc.  f  Sect,  li  p,  9<U. 

I  JoMfA.  dr  bollo  Juduc,  lib,  u    etp.  viU.  Moi,  t.  p.  1M;  Ajiiii).  lib. 
KtU.  rap.  all.  iwi.  all.  «l  lib.  %viiL  Mp.i.  mbL  i.  p  ner.  MQ,  BTO 


9S» 


JVWKI 


M«». 


BOOK  I. 


JcKUN.  how  th«y  might  doHtroy  hiui,  Mark  ili.  (J;  anJ  we  hear 
our  Lord  charging  his  disciples  to  tnkt*  heed  and  beware  of 
the  leaven  of  the  Phariiiees,  and  of  Herud;  which  bt  com- 
monly uiidorstood  of  the  suet  fif  the  Hemriians.  who  derived 
their  name  from  Herod;  JMark  viii.  15.  Thiii  account  of  the 
UerodiuDft  is  eo  concise,  tiiat  it  hatli  lefl  room  for  almost 
numb«i'les8  conjectureH  concerning  thi-io. 

Some  make  thc-m  to  be  a  political  party,  otlicr»  a  religious 
|4«ct.  The  fir»t  opinion  i»  favoured  by  the  Sytiac  version, 
which  every  where  styles  the  Ilerodians,  the  rinmciiiica  of 
Herod;  arid  It  in  alleged,  that  ttie  author  of  thi>t  version,  as 
,  ihe  was  nearly  cotemporary  with  them,  had  the  betit  means  of  i 
Itnowing  who  tliey  were.  Jt  in  likewise  argued,  that  they 
could  not  be  a  religious  sect,  because  JosephuK,  who  pro- 
fessedly ^ives  un  iiccuunl  of  the  several  rehgioux  »ecl»  of  the 
JewM,  neitJier  on  tUut  uccaHion  nor  on  any  otJier  uiakes  any 
uientiou  of  the  Herodiuiw.  On  the  other  hand,  in  favour  of  j 
the  opinion  tlut  they  were  a  religiouii  &ect,  it  is  plcadi-d  that 
our  ^aviour'6  Cdutioning  his  disciples  against  the  leaven  of 
Herod,  implies,  that  the  Herodiana  were  distinguished  from 
the  oilier  Jews  hy  Rome  lUx-trinal  teneu,  leaven  being  ex- 
plained by  our  Saviour  himself  to  signify  doctrine;  nee  Matt. 
Kvi.  6.  12. 

It  is  prolKibte  the  truth  lie»  between  these  two  opinions,  or 
rather  compn-hendt?  tlnau  both. 

The  notion,  that  ihe  Ilerodians  were  ft  tat  of  people  who 
held  H<?ro«l  to  be  the  Metisiah,  which  is  espoused  by  Ter- 
tulLiaii.*  Epiphauius.t  Jerome,;!:  Chrysostouj,^  and  The<i- 
phylact,!  among  the  ancients,  and  by  Grotiun.li  as  well  as 
others,  of  the  modcm«.  is  without  sufficient  foundation,  and 
highly  improbable;  whether  we  understand  it  to  be  meant  of 

•  TertuUian.  de  Pr»B«iplione  U»r«ticgr-  cap.  «1»-  nri)  fio.  Ojier.  p.  219, 
B.  edit.  Rigalu  Psru,  IflTA. 

-f  Epiphan.  ulvcnnu  IlarMcs,  bwea.  n.  sen.  i-  p.  4.1,  vdil-  PtU«. 
Colob.  I6e-J. 

I  llieton.  conlra  LucifcnaMWf  cap.  ivi.,  ibough  in  kit  CuRunetu  oa 
MsU.  rui.  15,  IG,  he  rvjeds  lbi»  opiiuOB. 

^  Cbrjrtoi*.  in  Mtuv.  ui.  13. 

II  TbenphyUci.  in  Mall.  nil.  16,  p.  131,  Psro.  IdU- 

^  GrotiiM  tl»  VmUle  Cltntlwn.  U«>tif[.  lib.  t  meet.  tn.  ntib  An.  in  not.  rl 
tipiiii  iuirxil   in  Matt.  l*i   6, 


CHAP.  XIII.]  a¥  THE    IIKIIODUNS. 


32!) 


HeHMl  ilie  Orcut,  wlio  died  »<.ioit  ufter  our  Saviour  tvas  bom; 
or  uf  li«rod  Aiiti{>as.  wUo  icigniK)  at  Uie  lime  of  bis  personal 
oiinivUy ;  fttnce  aeiUiur  of  tham  were  native  Uraelites,  and  it 
cnnnnt  well  be  suppOKed,  that  anv  ^e'K^  were  im>  ignorant  tut 
to  taki'  n  foreigner  for  the  Messiah,  who  had  been  so  ex- 
pnasly  protui»t^  them  to  be  raUisl  up  among  themselves,  of 
the  tribe  of  Jiidah,  and  of  the  house  of  David,  neuides. 
buppusing  any  of  theui  bod  lieeii  no  »tupid  ub  Ui  apprehend  the 
tint  Herod  to  be  the  Messiah,  no  doubt  his  death,  to  aay 
nothing  of  tiiH  wicked  >uid  odious  adminiEtralioa.  would  long 
Htnce  iiave  coiivincetl  them  of  their  mifttakv ;  since  Ug  had 
been  very  far  frotu  accciuitiliiihing  the  dt-tiverance  of  Israel 
from  all  oppression,  which  ihey  expected  from  the  McsAiah. 
And  as  for  tlie  second  Ilcroil.  his  domnnous  were  small,  and 
his  power  little,  in  compari^m  ^^ilh  the  former ;  Juden  now 
being  reduced  into  the  form  of  a  Itoman  province ;  so  that 
he  was  little  mure  than  the  procurator  of  Galdee,  with  the 
title  only  of  k-ing.  U  is  therefore  utterly  iiiCODceivahle.  that 
otty  should  take  him  for  the  Messiah. 

^  The  most  probable  opinion  cfHicerning  the  Herodiaos  seems 
to  be  that  of  Dr.  Prideaux.*  that  they  derived  their  name 
from  Ucrod  the  Great,  and  were  distingniahed  from  the  Hha- 
riwea  and  other  Jews,  by  their  falling  in  with  Herod's  scheme 
of  subjecting  himself  and  hm  duminionH  to  the  Romans,  and 
hkcwitie  hy  complying  with  many  of  their  heathen  usagCH  and 
cuttorua.  In  their  zeal  for  the  Roman  authority  they  were 
diometricallv  opposite  to  the  Pharisefs.  who  esteemed  it  un- 
Iiiwful  to  submit,  or  jMy  taxe*i,  to  the  Roman  emperor ;  an 
opinion  which  they  grounded  on  their  being  forbidden  by  the 
law  to  set  a  stranger  over  them,  who  was  not  one  of  their 
own  nation,  as  their  king.  The  conjunction  of  the  Herodtana. 
therefore,  with  Uie  Pharisees  against  Christ,  is  a  memorable 
proof  of  the  keenness  of  their  resentment  and  malice  against 
him;  especially,  when  we  cunxider  that  they  united  together 
in  proposing  to  him  an  eniinaritig  question  on  a  subject  which 
was  the  ground  of  their  mutual  dissension  ;  namely,  whether 
it  was  lawful  to  pay  tribute  to  Cnsar ;  and  provtde<l  he  an- 
■tvered  in  tbe  negative,  the  HerDdinriH  would  accuse  him  of 
lna«OD  against  the  state  :  and  should  he  reply  in  the  sfBrma- 

*   nrkUanx'a  Connrd.  pan  ii.  book  t.  aub  An. 


330 


JCWIfll  AMTIQUITIK!!. 


Itoorii 


live,  the  Pharistos  w«rt*  iw  ready  U>  uxciu-  the  |»POpIc  aeranist 
hiiu,  us  ;tu  eiiviny  to  their  civil  liberties  and  privilegeti. 

It  U  probable  the  Herodioiu  were  distingubihed  Ukcwi»o 
by  their  comptiance  with  some  heuthen  idotatrotis  atages 
which  Herod  had  introduced  ;  who,  hb  JoK-phna  saitb,  built 
a  tcmpio  10  Ca^aar  near  the  head  of  the  nver  Jordan,*  enwied 
n  niBenifu'eiit  theatre  at  Jenisalera,  instituted  |io;^  (jpinics.i- 
aod  placed  ii  gottlen  eagle  over  the  gate  of  the  temple  of  Je< 
hovafa  ;X  and,  as  he  elsewhere  intiraaieK,  fiiniiiihed  the  tem- 
plw  irhich  be  reared  tu  severrd  plaet»  out  uf  Judea,  with 
images  for  idohtrou^  wofKhip,  in  order  to  ingratiate  himself 
with  the  emperor  and  the  people  of  Rome ;  though  to  the 
Jews  he  pretended,  that  he  did  it  a^rAinitt  hi*  will,  and  in 
obedience  to  the  imperial  ccmmnnd.^  This  syitibolizinf;  with 
idolatry,  upon  views  of  inten-si  and  worldly  ]>olicv,  watt  pro- 
bably (he  leaven  of  Herod,  whidh  our  Saviour  caalioned  hia 
diaciplea  against. 

It  is  farther  probable,  tliat  the  Herodiaua  were  chieHjF  of 
the  sect  of  the  Saddncees,  who  sat  loosest  to  religion  of  all  the 
iewa;  aince  that  whicli  it  called  by  St.  Mark.  chap.  viii.  ver. 
16,  the  leaven  of  Horod,  is,  in  the  parallel  place  in  .St.  Mot* 
ihew,  chap.  xvi.  ver.  6,  styled  the  leaven  of  the  Sadditccea.| 

*  Antiq.  lib.  xv.  eKp.  t.  sect.  IH.  p.  7T6. 
t  Cap.  mi.  urtt.  i.  Ii.  p.  76Q. 

]   Ue  Uell.  JuiIbjc.  Itli.  i.  c«ii.  Kuuu.  sect,  xxiii.  p.  139. 
if  AnlK].  lib.  xr.  cap.  ix.  kcI.  v.  p.  7T3. 

II  See  un  lhi>  Bubj»ct,  PrtdcauK'n  Cimnsct-  pari  ii.  booh  v.  nib  fin.;  Bs*- 
nngt'a  >lislOfy  t^ ihe  Je^s,  book  u. chap.  xiv. 


JEWISH    ANTIQUITIES. 


BOOK  11. 

CONCERNING    PLACES. 


JEWISH    ANTIQUITIES 


CHAITER  I. 


or    THE   TABERNACLE    AM>    TEMPLE- 


rlAviiTG,  in  the  lait  Book,  given  an  account  of  Lbe  mont 
lenarkabte  civil  and  ecclesia sliest  persons.  oflicerK,  and  sects 
among  the  Jews,  we  now  proceed  (o  the  consideration  of  the 
iDOHt  eminent  Btnicturee,  or  itlaces,  which  were  esteemed 
sacred,  or  h«ld  in  high  venemtion  :imong!it  thcoi.  On  this 
head.Gutlwm  Irvatv  tiret  ut'thetubvnmcle  und  temple,  though 
indeed  but  imperfectly,  especially  of  the  former;  on  the  de- 
■criptlon  of  wliow  structure  and  suniptuoux  ftimiture  Mo^ca 
baa  beittOHed  almoKt  m  many  pages  ax  he  has  hnes  oit  liia 
BcooQUt  of  the  croatioh  of  the  world :  no  doubt  because  the 
tabernacle  was  a  designed  emblem  of  the  blcssinga  of  the  new 
ereation.  which  far  excelled  those  of  the  old ;  or,  as  the 
apo8tle  Htylee  it,  was  "a  fi^re  for  the  line  then  present;" 
Heh.  ix.  H,  9. 

We  hare  an  nccount  of  three  public  tabernacles  before  the 
building  of  Solomon's  temple: — 

The  first,  which  Moses  erected  for  himself,  i^nOJi  vtnatak- 
h,  Exod.  xxxiii.  7;  and  this  the  Septuagint  calla  rrjv  <noivq»> 
evrov.  In  this  tabernacle  he  gave  audience,  heard  causes,  and 
inquired  of  <»od;  and  perhuiw,  also,  the  public  offices  of  reli- 
gion* wcrrahip  were  perfonned  in  it  for  some  time,  and  thero- 
foce  MoAca  styled  it  the  iHbemacle  of  tlie  congregation. 

The  second  tabernacle  was  that  which  Moacs  built  for  God« 
by  hia  expreas  command,  partly  to  be  a  palace  of  hts  presfloee 
as  lli(>  kin<;  of  iHniel.  chiip.  xl.  34,  3o,  and  |>artly  to  be  the 
medium  of  ihtj  most  imlpmn  public  worship,  which  tlie  people 
were  to  pay  lo  him ;  ver.  'iO— -3tf.    This  tabernacle  waa  i-rected 


334 


jswisH  antiqui: 


[hook  It. 


on  the  rirst  day  of  the  fiTRi  moDih  of  the  sccomi  yt!nr  of  tlie 
Israelites'  migration  out  of  Eg^'pt;  ver.  2.  17. 

The  third  public  taberaacle  was  that  which  David  erected 
in  his  own  city  for  the  recf|nion  of  the  ark,  wbvn  he  received 
it  from  Uio  boose  of  Obcdedom:  2  Saa.  vi.  17;  I  Chron 
xvi.  1. 

If  is  the  second  of  the»e  tabernacles  ue  are  now  tu  treia  of, 
called  the  tabernacle  Kar  t£u\i|i',  by  M-ay  of  dUtinclioii  Hiid 
cmioenoe.  It  wait  a  moveuble  cliapcj.  so  contrived  as  to  be 
taken  to  pieces  and  put  toother  at  pleasure,  for  the  conve- 
nience of  carrying  it  from  ptncc  to  place,  during  the  wander- 
ing of  the  Israelites  in  the  wildemesB  for  forty  years. 

The  learned  S|H'nc'«r*  has  fetched  ihis  labemuclc,  with  all 
its  furniture  and  appurtenauMs,  &om  I%ypt ;  auggesting.  thai 
Moses  projoctod  ii  after  the  faahion  of  some  each  structura, 
which  he  had  obsened  in  that  countiy,  aad  which  wbs  in  use 
among  other  oatiuus;  or  at  least  that  God  directed  it  to  bv 
made  with  a  view  of  inducing  Uie  Israelite*  in  a  contpliance 
with  their  custonu  and  modes  of  worship,  so  far  ua  tliere  was 
nothinji;  in  them  directly  sinful.  And  he  quote*  botli  wcrod 
and  pro&ne  writers  to  prove,  that  tiiQ  beatboiis  had  such  port- 
^e  lemi^es,  in  which  they  deposited  themoat  valuable  MU}rod 
or  reli^ons  ntensils.  &ach  a  tcniplo  or  tabernacle  wo  read  of 
in  tlie  pn)|)becv  of  Amos :  "  Ye  have  borne  the  tabernacle  of 
Moloch  and  Cluun,  your  images,  Ui«  wlar  ol  yuur  gud,  which 
yemadetayoursdve-Hi''  chap.  v.*26.  It  U  indeed  paia  dispuU? 
that  the  ht-atlitins  hud  such  tabernacles,  as  m ell  as  luoay  other 
Ifahlgs.  very  like  those  of  the  Jchk;  but  tliut  thvy  had  thcui 
before  the  Jews,  and  e8|>eciaUy  tluU  Ood  condotKeuded  so 
far  to  the  humour  of  the  Israehtes  ua  to  iutroduce  thooi  into 
Jii»  own  nurship,  is  neithei  proved,  uor  is  tt  probable,  it  is 
iDor0  likely,  that  tlic  beath^us  took  these  things  frotu  the 
Jews,  who  had  the  whtdc  of  their  religion  immediately  from 
God,  than  that  the  -leir^,  or  rather  that  God,  sdiuuld  take 
them  from  the  heathens.  Bcsidei),  this  ocoouot  of  the  origin 
of  thti  Jewish  tabernacle  (uid  its  furniture  evidently  thwnrtA 
tile  account  nthich  the  ii(Mistle  ^vcs  of  the  typical  design  and 
use  of  Utein,  in  the  ninth  clmpter  of  the  Epistle  Lu  the  11*- 
bmrn.    And  farther,  suftpoum;  ihonc  heatJwii  lalwrnadw  to 


on  A  r^  1.1 


TUB  TAABSKAOtH. 


986 


hate  lit-en  more  nncient  ihnn  that  Imih  b\'  Moses  by  divine 
ilirwtiuii,  yet.  eo  far  from  ilitn;  being  any  design  ofcomplyiDg 
with  the  idolatrouft  beathcD.  the  contrary  rather  appcMt.  iu 
tliat  this  tabemucle  was  ordered  to  be  directly  the  reverse  of 
tlMcrB,  both   in   its   form  and  uiiuation.      In  its  fomi :    for 
wb«reM  the  heathen  tabernncles  were  carried  about  wliole 
upon  the  sbouldcis  of  the  priests,  this  was  to  be  taken  to 
pieces  wheiicv<;r  it  vrua  to  be  removed,     ^nd  us  to  liiu  Mlua- 
tion  :  whereas  it  was  the  geDernl  {practice  of  the  facatheos  lo 
worship  with  their  faces  toward   the  east,  God  directed  bi< 
tabeniMcle  to  be  so  placed,  that  the  people  sbould  worship 
toward  the  west;  for  to  that  point  the  holy  of  holies  stood, 
in  whicb  were  the  tuorc  special  symbula  of  God's  presence, 
and  which  the  peoplo  wore  to  face  as  they  worshipped  in  the 
court  at  the  nist  eml  of  the  tabernacle,  where  was  the  idtar  uf 
their  aacnliceu,  a»  will  appear  hureufter.     Tbis  dotocU  a  mis- 
take of  Godwin's,  who  m^ikes  our  cathedral  churches  answer  to 
the  Juwith  labemacle  or  temple,  the  sanctuary  resemblinK  the 
body  of  the  church,  the  sanclam  sanctorum  the  choir,  and  the 
court  round  about  the  tnbt:rnacte  the  church-yard ;  it  bung  evi- 
dent, that  the  fomt  of  these  chorcbes,  in  which  the  choir  or 
cbawel  is  placed  toward  the  east,  in  directly  contrary-  to  the 
Jewish  tahcmacle  and  temple,  and  it  is  borrowed  frnm  the 
heal  hens,  who  placed  their  vatm;  to  the  eaat^uid  thcir^oMiioc 
lo  tiic  wust.*    Thiit  tho  heathen  idolaters  wocshippcd  tuwurd 
the  cut,  appears  from  tiiu  fuUuning  poasofre  of  the  prophet 
iHzrkiol :  "And  bo  brought  me  into  tlte  inner  court  of  the 
l,ofxl'»  lioUMj;  and  Uphold,  »i  tbe  door  of  titc  lomple  of  the 
Lord,  between  tite  porch  and  the  altar,  were  about  five  and 
twviitv  men,  witii  their  backs  toward  the  temple  of  the  l.ord, 
•Dd  their  fncen  toward  the  east,  and  they  worshipped  the  sun 
toward  the  oast;"  chop.  viii.   10.     And  from  Vii>;;il,   who, 
giving  an  account  of  .'Kneob'ii  ftacHficin^  before  the  Imttlc  with 
TaraiM,  snith, 

till  ad  nu]pnlMn  coiiT«T«i  lunliH  Miets,  ' 

Hairt  IruKQi  simibn*  Mku^  ct  tentpom  Irno 
Stuncas  wnttfl  iwcuilmn.  pumwfm  atui ia  IUmsiu 
I  ,lj»n(l.  nii.l.  172—17-1. 

■  Atttl  rtcoorduii^ly  many  boo^hoii  l«nL(>lc»  huve  hceii  converiiHi 

*  Ticl.Vlirsr.lib.lv  t*p.  v. 


336 


JEWISH    ANTIQUITILK. 


[nous   M. 


into  Chnslian  churched,  without  any  alt«TBtion  in  the  i'otmoi 
the  building.  u 

The  labcTnaclc  we  are  now  lo  deocnbe,  iJiougii  othcrraiM 
called  a  teut.  because  it  vi-as  a  moveable  fabric,  and  bocauae 
it  liod  no  proper  roof,  but  was  only  covered  with  curtajiin  or 
caiiupieit  of  cloth  and  skin,  was  nevcrthelefi^  built  wrtJi 
extraordinary  magniBconce.  and  at  a  prodigfions  expense, 
that  it  mi^lit  be,  in  aome  measure,  suitable  to  the  dignity 
of  the  Kinj^  whirae  palace  it  was  to  be.  and  to  the  valne  of 
those  spiriliiut  aiul  etenial  Ueiwings,  of  which  it  wru  also 
destgnod  os  a  type  or  eoibleiD.  The  value  of  the  gold  and 
silver  only,  used  for  the  work  uf  that  holy  place,  and  nf  whicli 
we  have  an  account  in  (he  book  of  Cxodu&,  chap,  xxxviii.  '24, 
25,  amounted,  according  to  Bishop  CiimbcrlaiidV  a-duclion 
of  Jewish  talents  and  !dtekeU  to  English  coin,  to  upward  of 
one  hundred  eighty-two  thousand,  five  hundred,  aixtyeight 
pounds-  If  we  add  to  this  the  vast  quantity  of  bras*,  or 
copper,  that  ivos  also  used  ubout  tbui  tabric,  its  court  and  fur- 
niture ;  the  Hhittim-wood,  of  which  the  bonids  of  the  tib«> 
naric,  as  well  as  the  pillnra  which  i^urrounded  thr  cnurt.  und 
other  utensils,  were  mode  (which,  though  we  do  not  know  what 
name  the  saroe  wood  bean  now.  was  no  doubt  tiie  IwHt  anil 
tnoHt  roetiv  that  ronlil  Ire  got),  as  also  the  rich  eiubruidcn!<l 
curtains  and  canopies  that  covered  the  tabernacle,  divided  the 
paru  of  it.  and  surrounded  the  court ;  and  if  we  farther  add 
the  jewcU  that  wore  set  in  the  hi|;h-pripii(.\  (r|ih4Kl  and  l»n-aitl- 
plato.  wliirh  are  to  he  considenxl  as  a  part  of  the  funiilurf  of 
the  labemacle ;  the  vnlue  of  the  whole  moteriaiB,  exclusive  of 
workmanship,  must  amooDl  to  an  immeii^ic  siim.  This  fiiim 
M-as  raised,  partly  by  voluntary  cootnbutions  and  prei^nu, 
Kzod.xxv.  2,  &c..  and  partly  by  n  pull-tax  of  half  a  shekel  a 
head  for  every  male.  Uruehtn  above  twenty  jtnr*.  old,  cltup. 
XXX.  II  —  Ifi:  which  auiuunted  to  a  hundred  talents  atid  one 
Uiousand  Heren  hundred  seventy^tive  shekels;  that  is,  thirty- 
five  thousand,  throe  hundred,  filiy-uine  pounds,  seven  shil- 
lings and  Hixpence  sterling:  chap,  xxxviii.  26. 

We  may  here  remark,  that  this  tax  of  the  half  shekel  a 
man  was,  in  nftpr-tinus,  levied  yearly  for  the  repantion  of  the 
temple,  and  for  defmying  the  charge  of  public  sacriftoes,  and 
other  necessurie«  of  divine  MTvice.     Thi^.  as   1   have  before 


OIUF.  I.} 


TH«   TABEBRACLB. 


337 


observed,*  was  probabK'  tlit*  tribute  demBoded  of  our  Saviour, 
Matt.  xvti.  24;  iVoni  wliicli,  as  it  was  paid  to  God  for  the 
Mfrice  of  hi«  houne,  and  th»?  support  of  hU  wofBhip,  Christ,  as 
beiny  the  Son  of  God,  might,  according  to  the  custom  of  all 
natintis,  hnve  pleaded  an  exemption;  ver.  35,  2(i.  However, 
tliat  he  might  give  no  oSitnce,  he  chose  to  pay  it.  though  he 
wan  obliged  to  work  a  mimcle  to  raise  no  HuaU  a  sum ;  ver. 
27. 

Upon  thitt  g«nEral  view  of  the  prodigious  expense. of  build< 
in^  the  tabernacle,  tt  may  uaturaUy  be  inquired,  whence  had 
the  Uraeliteb,  who  had  not  been  come  a  year  from  their  slavery 
in  Egypt,  and  from  labouring  at  the  brick-kilus.  richtw 
enough  to  defray  it?  To  tliis  it  may  be  answered.t 

Ul.  That  though  the  bulk  of  the  people  had  been  reduced 
to  the  condition  of  alavco,  yvt  it  may  be  reasonably  supposed 
that  some,  etipeciiJIy  of  the  posterity  of  Joseph,  had  pre- 
serrcd,  and>  it  may  be,  concealed  their  wealth,  till  they  had 
an  opportunity  of  escaping  with  it  out  of  Egypt. 

2dly.  Perhaps  the  wUderuvi»s,  M'here  they  now  were,  might 
supply  them  with  some  part  of  the  materials  for  this  buildmg ; 
in  particular  the  wood.  Some  tell  iis  of  a  grove  of  tihiltim 
trees  near  mount  Sinui,  from  whouce  they  had  their  wood, 
with  no  other  expense  than  that  of  labour. 

^dly.  Aburbaael  conjccture-H,  that  ttie  ncighlwuring  nations 
came  and  traded  with  Llie  Isruclitcs  in  the  wilderuefts.  and  tliat 
Ood  bloHed  their  commerce  to  the  very  extraordinary  increa^re 
of  their  opulence.  But  the  Scripturen  give  no  accouutof  any 
ktrangerii  resorting  to  them  at  thin  time,  besides  Jethro  aod 
bis  family;  probably  the  fate  of  their  Egyptian  enemies  ter- 
ri6ed  the  other  neighbouring  nationti.  and  made  them  afraid 
tu  come  near  ihcin. 

'Ithly.  The  spoil  of  Uie  Eg\-plianti,  who  wi-re  druwned  ia 
the  Ked  Sea,  and  whose  dead  Ixxli'jb  were  providenliaUy  cast 
upon  the  ahore,  where  the  Israelites  were,  might  very  consi- 
derably enrich  them;   Kxod.  xiv.  30. 

othly.  But  wu  are  chiefly  to  account  for  their  riches  by 
their  having  brought  out  of  Egypt  a  very  large  quantity  of 
gold  and  silver  jewels,  or  vessels,  as  the  word  <^3  rJtd^  sig- 

•  S«p.47. 

t  Vid  Winrii  Miwell.  lom.  LUb.  it.4tHeru  I.  Met  *. 


33A 


jr.wi%n  AMT1901TIHS. 


[hook  II. 


nifies.  wliich  wtreletit.or  ralher  givvn  ilwm,  t)y  tite  Eg\'ptians 
at  th«ir  departure.  For,  by  the  command  ol'God.cttnp.iii.  21, 
they  "  borrowed,''  or  required,  "  of  the  Egyptiana  jewels,"  or 
vesAek  "  of  ftUver,  and  veRneU  of  gold .  and  niiment.  And  the 
Lord  gare  them  favour  in  the  sif^lil  of  ihe  Kgyptians,  no  that 
tbey  lent," or  ^ve.  "them  such  thini^  as  they  required;" 
Erod.  xii.  35.  :3ti.  The  verb  W'  i/iaat.  which  in  kal  oar 
tRiui>lalois  have  rendered  "  borrow."  signifies  niure  iirojNTly, 
p^ert,  to  require  or  demand ;  and  in  hiphil,  where  tfaev  hav| 
rendered  it  "  to  lend,"  it  denoteti  mufuam  dare,  to  give.*  Tliia^ 
M'n*eof  ihcrerb.in  both  the  conjugations,  ist  wnrranted  by  the 
following  passtipe:  "The  Lord,"siiiih  HAnn»h,iD  reference  to 
ihc  birth  of  Samuel.  "  hath  ffivcn  me  my  petition  which  I 
a8kedofhim.*n^»*tt'.tA«w//i:  Lhetftforealw)  I  have  lent,  vi>rTmcTi 
hiihiltihu,  given,  him  l-o  the  Lord:  as  long  ua  he  liwth  hr 
shall  be  lent,  ^IKffliAau/.  given,  to  the  Lord;"  1  Sam.  i.  27,JM. 
Now  some  of  those  vessels  which  wcte  given  to  the  l»ntel- 
ites,  might  probably  be  the  silver  bowls  and  char^rs,  and 
golden  fipoons,  which  were  offered  by  the  princes  for  the  ser- 
vice of  the  tabernacle ;  Numb.  vii.  By  this  means  the  divine 
pre<liction  nnd  promisetoAbrahamwu  signally  aecomplixhed: 
"Thr"  nation  whom  thy  seed  shtU  Berve,  and  who  shall  ufHict 
them  four  hundred  years,  will  I  judfre,  and  afWrwards  tiiey 
shall  come  nut  with  great  Rulwtance  :"  Gen.  xv.  13.  14. 

Having  cleared  the  ground,  and  provided  the  proper  fiiads 
for  building;  the  tabenwcle,  we  come  now  to  erect  the  edifice, 
or  rather  to  take  a  view  of  it  as  it  was  erected  by  Moses, 
according  to  the  visionary  model  shown  him  m  the  mount; 
Eiod.  XXV.  40. 

'Hie  tabernacle  was  an  obloojif,  rectangular  fignrc,  fhirtv 
cubits  long,  ton  hroud,  and  ten  in  height ;  which,  reduced  to 
English  measure,  according  to  Ur.  Cumberland,  who  supposofti 
it  the  Egj'plian  cubit,  nearly  equal  to  twcnly-twu  incbc*,+  was 
fifty-five  feet  long,  eighteen  brrxid,  «nd  eighteen  high.  The 
two  Hides  and  one  end  were  composed  of  broad  Imards,  stand- 
ing upright;  each  board  being  about  two  feet  nine  inches 
broad,  fastened  at  the  bottom  by  two  tenons  in  each  boenl,-^ 
Httcd  into  twu  morticea  in  the  foundation ;  at  the  top  by  links 

■  Vid.  Stockii  CUi   iQ  ««Tbuiii. 

f   R««]r  on  Jvwnh  M*««urT9.  riasp.  ii.  p.  30. 


CHAf.l>l 


TH«  7A»Rll»it«LK. 


339 


or  hasps,  and  on  the  videa  by  five  wooden  b*rft,  which  ma 
through  rings  or  ftUplei  in  each  of  the  boards.  The  Lhickji««« 
of  liiesc  boards  U  not  determined  in  Suriplure.  Dr.  Light/oot 
makes  it  to  be  very  great;*  he  supposes  itbout  nine  inches, 
becaaHe  liie  uiiddle  bur  is  said  to  shoot  "  through  the  bowds 
frofuone  und  to  the  other,"  Exod.  xxxri.  3'i;  that  it,  oa  lie 
conjectures,  tJirough  a  bole  m  the  body  of  the  boards.  AiuJ 
no  doubt  they  must  be  of  a  very  considerable  tluckuess,  il' 
they  were  pierced  with  a  hole  big  enough  to  receive  a  woodeii 
bar,  which,  considering  its  lengtli  oT  lifty'five  feei,  could  not 
be  ftlcnder.  But  as  boards  or  timbers  of  such  a  length  and 
breadth,  nnd  of  such  a  supposed  thickness,  would  be  ahuo^t 
unuianageably  hen^-v.  may  we  uot  rather  conceive.  Uial  the 
middle  bar,  shooting  through  the  boards  fiout  end  to  end.  de- 
notes only  that  it  reached  Uie  whole  length  of  the  tabenwofe, 
whereas  tlie  other  burs  reached  but  about  or  UtU«  more  U»an 
half  way !  For  though  it  is  said,  "  the  middle  bar  in  tiie 
roidftt  of  the  boards  shall  reach  from  end  to  end,"  chap.  xxri. 
28,  there  was  no  oocnsion  they  should  all  do  so. 

EarJi  side  conaisted  of  twenty  of  these  boards,  and  the  end 
of  eight;  which  come»  to  about  three  fwt  more  than  the 
breadth  of  the  tabernacle.  Ilierefiu-e,  if  these  eight  boards 
atood  tugelher  in  a  right  Itue,  the  end  louat  project  consider- 
ably oD  each  aide  of  the  building.  But  pt;rhapa  the  two  end 
boards  of  the  eight  stood  in  an  angular  position  to  the  sides 
and  the  end  of  the  building;  for  which  reason  tbey  arc  distin- 
guitdied  fruiu  tJie  other  six.  and  called  "  the  two  boards  of  the 
eoantrft  of  the  tabernacle;"  ver.  2^}.  These  boards  and  tlie^e 
liars  were  all  <iverlBid  with  gold;  and  their  rings  for  the 
stares,  and  tlu?ir  hasps  at  top,  were  all  of  the  same  metal. 

The  fuumlatiuu  on  which  tlie\  stood  was  also  very  costly 
and  magnificent.  It  cousistad  of  solid  blockM  of  i^ilver,  two 
ttuder  each  board-  They  were  each  about  sixteen  inches  long, 
ftod  of  a  suitable  breadth  and  tiiickness;  each  weighing  a 
Islcnt,  or  about  an  hundred  wuighl.  Of  these  there  were 
■bout  one  hundred  io  number^  ninety-six  of  which  wcru  laid 
for  tiie  fouodaiion  of  Ute  walls  of  the  tabernacle,  under  the 
Carty-«ight  boanb;  and  the  other  four  ncnt  the.baiea  of  the 
ffrinmnff  that  supported  the  veil  or  curtain,  wUioh  divided  ihe 
*  See  bia  llBndful  of  GlMntngi  upon  Exodui,  mci.  itxtf . 

■  2 


340 


IBiriffll    A*NTI0VITIR9. 


1bOO«' 


inside  of  the  tabernacle  into  two  rooiiift;  F.xod.  xxxviii.  "27. 
From  hence  some  hare  derived  the  ancient  fashion  of  setting 
porphyry  cohimn*  on  base*  of  white  marble. 

The  tabernacle,  thus  fitted  and  reared,  had  four  different 
coverings,  or  cunaine,  or  carpets,  thrown  one  over  the  oUier, 

'which  hung  down  on  the  side,  near  to  the  stiver  foundation. 

The  fir&t  and  lowest  carpet  w»s  uiade  of  Bne  hnen.  richly 
embroidered  with  6guteB  of  cherubim,  in  ithndea  of  blue, 
purple,  and  icarlet.  It  is  reasonable  to  suppose,  that  the 
right  side  of  thi^  curpet  wat  undermost,  and  »o  it  formed  a 
beautifal  ceiling  in  the  tniide  of  the  tabemncle.  Thin  carpet 
eonguted  of  ten  breadths,  which  were  joined  together  with 
blue  loops  and  clasps  of  gold. 

The  next  caq)et,  which  lay  over  the.  embroidered  one,  wa« 
jnade  of  a  sort  of  mohair ;  the  breiidtha  of  these  were  joined 
together  with  clasps  of  brass. 

The  third  carpet  was  made  of  ram*'  vkins  dyed  red;  and 
the  uppermost  of  all.  which  was  to  fence  the  rest  from  the 
weather,  was  made  of  tachash  «kins.  What  beast  thU  was  is 
not  certain:  it  appears  that  shoe-leather  was  made  of  its  skin  ; 
for  God  saith  concerning  JeniKaleni.  "  I  clotlicd  thee  with 
hrojdered  work,  and  shod  thee  with  badger's  (tachash)  skin;" 
Ez«k  xri.  10.  It  is  conceived  the  Latin  word  foxiis,  and 
the  German  tarha.  may  come  from  the  Hebrew  jpnn  lachash : 
thtri-lbre  we  translate  il  badger.  However,  the  Jews  bold 
this  to  be  a  clean  beusi,  which  the  badger  is  not. 

Thus  we  have  »een  the  outside  of  the  tabernacle  complete 

'on  the  lop,  the  twu  Hided,  and  one  end,  namely,  that  which 
was  set  toward  the  wetit,  when  the  tabernacle  was  reared; 
Exod.  xxvi.  22-     As  for  the  cast  end,  it  had  no  boards,  bat 

,  was  ftlieltered  with  a  fine  embroidered  curtain,  hnng  U]Km  five 
pillars  of  shittim-wood  overlaid  witli  gold;  vpr.36,  '37.  The 
text  does  not  tell  tiithow  low  this  curtain  hung.     I'hilo  makes 

!it  to  touch  the  t^ound;*  but  Josephus  will  have  it  to  come 
4)nly  half  way  down,  that  so  the  people  might  have  a  view  of 
the  inside  of  the  tabernacle,  and  of  what  was  done  there ;  but 

"then  he  sayv  there  was  another  curtain  over  that,  which  came 

*down  to  the  ground,  and  was  to  preserve  it  from  the  vrenther, 

*  Pliik),  Jud,  dc  Vidt  Mvtia,  lib.  lii.  p.  510.  D,  E.  edtl.  Colon.  AHubr. 
1613. 


CHAP.  1.]  INAIOB    OF  TIIK   T\JIKB».%CLf.. 


341 


that  was  drawa  aside  oii  tiic  RabUtUi  und  ulJier  fesLiTal*.* 
Philo'^j  ik(iiiii(ii)  is  the  inoru  likoly,  since  wc  find,  by  thi*  Htory 
of  Zachariah'fi  miiiistry.  Luke  i..  in  tlie  temple  (which  was 
built  alter  the  model  of  the  tabernacle*),  Lhat  the  people  wlio 
were  without  could  not  ((«e  into  the  sanctuaiy. 

Thf  in«tde  of  tlio  tabernacle  was  divided  iuto  two  rooms, 
br  means  of  a  veil  or  curtain,  hung  upon  four  pillan  mentioned 
before.  This  veil  w;i3  mnde  of  the  richest  stutt'.  both  for  mat- 
ter and  workmanship,  and  adorned  with  rhcnibim  and  other 
omamentii,  curiously  embroidered  upon  it.  It  docs  not  ap- 
pear in  the  Scripture  account,  at  what  distance  from  either 
end  of  the  tabernacle  this  veil  was  hung ;  but  it  in  reusooably 
conjectured,  that  it  divided  the  tubeniacle,  in  the  ^ame  pro- 
portion in  which  the  temple,  aftiTV%'Brd  built  according  to  its 
moilel,  was  divided  ;  that  is,  two-thirds  of  the  whole  length 
were  allotted  to  the  ftrMt  rootn,  and  one-third  to  the  second  ; 
so  thai  the  room  being  beyond  the  veil,  which  was  called  the 
holy  of  holies,  was  exactly  square,  being  ten  cubits  each  way ; 
and  tile  tirHi  room,  called  the  sanctuarvi  was  twice  as  long  aa 
broad. 

Round  the  tabernacle  there  was  a  spacious  area,  or  court, 
uf  one  hundred  cubits  long  and  Bfty  broad,  surruundcKJ  with 
pilluTN.  Bet  in  bases  uf  brass  and  tilletted  %viLh  silver,  ul  the 
distance  of  five  cubits  from  one  another.  Ho  that  there  were 
twenty  pillars  on  each  side,  and  ten  at  each  end  of  the  court. 
ThRoe  pillars  had  Rilrer  hooks,  on  which  the  hangings  were 
fastened,  that  formed  the  inclo»ure  of  thecourt.  Tliesehang- 
ingi  were  of  fine  tn-ined  Imcn;  Kxod.  XTvii.  9.  The  word 
V^y^  ketaugnim,  which  we  render  hangings,  is  supposed  to 
mean  open  or  net  work,  fmm  ybp  katang,  sculpsii.  Accord- 
ingly the  Targum  translates  it  grate-work.  8o  tliat  thia  iii- 
closuro  did  not  wholly  conceal  the  view  of  the  tabernacle,  and 
of  the  worship  performed  in  the  court,  from  the  people  that 
were  witbout. 

The  entrance  into  this  court  was  at  the  eoit  «nd,  facing  the 
tabemacli! ;  where  richer  hHncniigs.  for  the  space  of  twenty 
cnbita,  were  aupported  by  four  of  tlie  pillars ;  and  the«e  were 
not  fastened  like  the  rest  of  the  hangings,  but  made  either  to 


*  JMspta-.AlRiii.Ub.  lii.etp.Ti.Mct.iT.  p.  134,  edit.  Haverr. 


Ml 


JEWISH    ANTiqriTISS. 


[nooic  n. 


draw  or  Un  ap;  ihe  text  doK  not  cay  which,  but  the  Jews 
believe  the  latter. 

It  is  made  a  qacstion,  whether  there  was  only  one  court,  or 

'  more,  ■itrrounding  the  tabeniaclc.    Moses  mriitions  hut  one ; 

I  yet  David  speaks  of  "  Uie  courts  of  tlie  Lord"  iii  the  plural 

[number,  Pe&lm  Ixxsiv.  2.  10;  Ixv.  4,  rt  atibi;  which  hath 

l.]eil  some  people  to  ioia^pne,  there  were  al  least  two;  otie  fur 

Tthe  Levit(3H,  and  tho  other  for  the  people.     But  this  cuQnot  be 

TinfefTed  with  any  certainty  from  the  word  being  in  the  plural 

rnumber.  which  is  bo  often  used  in  the  Hebrew  witii  h  Aingidor 

[■ignificalioti,  to  denote  the  excellency  of  the  thing  Hpoken  of. 

lOr  otherwise,  Morcs'b  acccunt  of  but  one  court  may  be  re- 

conriled  with  DavidV  mentioning  more  than  out*,  bv  an  easy 

mip]X)sitiori.  tliat  after  the  settlement   in  Cunaan,   when  the 

tabernacle  was  no  lon^r  to  be  moved  about  as  formerly,  (bey 

iiiclosetl  it  find  its  court  with  a  stronij;  fence,  at  some  distance 

without  the  pillars  and  hungings;  which  formed  an  oatnard 

court,  besides  that  iu  wliich  the  tabeniscle  stood. 

Though  the  court  surrounded  the  taberoaclc.  there  iti  no 
>n  to  suppose  that  the  tabomocle  Ktood  in  the  ceutru  of 
[it ;  for  there  was  no  occaeion  for  so  large  an  area  at  the  west 
end  as  al  the  east,  where  the  altar  of  bumt-olfcrin>j;  stood, 
and  several  other  utensils  of  the  sacred  service.  It  i»  more 
probable,  that  the  area  at  this  end  wun  at  least  fifty  cubits 
square ;  and  indeed  a  les.s  space  than  that  conld  hardly  sufliofl 
for  the  work  that  was  to  be  done  tbere,  and  for  the  persons  who 
were  immediiitely  to  attend  the  liervioe. 

Having  dcsenbt-d  the  labrmaole  and  the  murt  ihni  sur* 
rounded  it,  we  proceed  uuw  to  take  a  new  of  the  furniture  that 
beluogcd  to  both. 

The  chief  things  in  the  court  were  the  attar  of  bumt-'ofier- 
ing  and  the  brazen  laver.  The  altar  of  bumt-ofienng,  which 
is  described  in  the  bc^nning  of  the  twenty-eighth  chapter  of 
Exodus,  WHS  placed  toward  the  east  end  of  the  court,  fronting 
ibe  entrance  of  the  tabernacle ;  artd  we  must  sup|XMe,  al  such 
a  convenient  distance  from  it,  that  the  smoke  of  the  itre,  which 
was  conntnnily  bnmlng  oa  the  altar. might  not  sully  that  bewi- 
tiful  ieul,  its  veil  and  curtains. 

The  diineiiBJoos  of  the  altar  were  five  cuhitji,  or  alwui  nme- 
iMfi  feet  square,  and  three  cubil«,  or  mIhwI  five  feet  and  a 


rRAr.  I.J  ALTAR    OF    BUUNT-OfFEftlNtl.  3<I3 

Kiilf  liigli.  Il  was  made  of  shiUini-nood,  {iIbUhI  ovvt  with 
bras^,  and  il  had  lour  bmss  rin^,  through  which  two  hare 
were  put,  by  which  it  was  u»rri«d  upun  tiio  pnest^i'  shoulders. 
It  is  deitcrtbed  with  honis  at  the  four  corners,  but  whut  was 
the  shape  and  u&c  of  these  homa  is  not  now  known ;  perhupti 
they  were  for  tying  the  victims,  according  to  the  allusion  of 
the  Psalmini,  "  Itind  the  nacrifire  with  cords,  even  to  the 
hems  of  the  altar;"  Fsalm  cxviii.  27. 

The  tire  waK  kept  upon  a  square  grate,  suspended  by  ringit 
al  the  comers,  and.  it  luav  be,  by  chains  in  tiiu  cavity  of  the 
altnr.  The  t^cripture  account  does  not  determiBe  thediaien- 
sionK  of  this  grate ;  but  if  we  suppose  it  to  be  five  feet  square, 
which  probably  was  lar^  enough  for  the  use  il  wa«  designed 
fur,  and  if  we  allow  six  inches  for  the  tbtckneiM  of  the  sides 
of  the  altar,  there  would  be  a  spac«  of  one  foot  and  a  half 
between  the  giute  and  the  uliur  on  ever^-  Aide ;  whirh  was  buf- 
Jicient  to  preierve  the  wooden  bides  (especially  as  tliey  were 
plattid  over  with  brans)  from  being  damaged  by  the  fire  on 
the  gratis. 

Thin  grntt!  iit  said  to  be  put  undvr  the  coiupass  of  the  altar, 
as  we  understand  the  word  :i\ro  carcoitA,  io  tlio  only  two 
pl«c«s  wh«re  it  t>ccuni.  £xod>  xxvii,  6,  and  xuiviii.  4.  The 
meaning  of  it,  therefore,  can  hardly  be  conjectured,  for  waul 
of  parHllcl  places  by  which  to  fix  it.  Mr.  Saurin  supposes  tlie 
yi7\3  carcvbb  might  be  a  copper  vessel,  hung  by  rings  ur  chaius 
to  the  altar  over  the  fire  on  the  grate,  in  which  the  tieahof  the 
victims  was  consumed.* 

J)at  It  is  a  iaat«rial  objeiliou  against  this  conjecture,  that 
there  are  sonw  pusage**,  m  which  it  is  enjoined,  that  the  ric- 
lims  witli  the  head  and  the  fal  KhuulJ  be  laid  upon  the  wood, 
that  is,  upon  the  tirt^  which  is  on  the  altar  ;   Lev.  i.  8. 

Others,  therefore,  conceive  the  3i3ra  careobk  to  be  nothing 
bat  a  kind  of  cincture  to  tJie  grate.  Others,  again,  have 
imsfpiwd  it  to  b«  a  sort  of  dome  over  tlie  fire,  conuived  to 
coUed  the  flame,  ami  concentre  tiic  heat,  so  as  to  cousutnc 
ifao  TBpour  that  would  arise  from  the  flesh  in  burning,  and 
UioRby  prcvoDt  that  oHctiHive  snurll  which  the  burning  such 
quantities  of  flesh  and  fat  must  otherwise  have  caused.  To 
stnsDgthen  this  conjecture,  tlie  authors  of  the  Universal  His- 

*  Sm  btmim*  Dmcvvn lur  !•  CsptaUscfa,  due.  b«.,  «  CliUBberlajme'* 
lnM)sdon,*p.  4J6. 


JEWISH    ANTIQt^lTlftS. 


[book  II. 


tory  tell  us,  tJiev  have  ftecn  in  France  a  kind  of  poruUs 
liearth.  nol  uolike  a  chnfiing-disli,  sn  artftiUy  contrived,  Uiat 
the  fire  within  (thniigti  not  verv  fierce  to  outward  appearaucse) 
consumed  f'eatberB,  brimstone,  and  other  like  fetid  matJ-rials, 
without  causing  the  least  smell.*  Now  if  Kuch  a  thing  is 
possible,  it  is  not  at  all  unlikely  ibere  uiigbt  be  Mine  such 
contrivance  iu  the  altar,  to  prevent  any  offence  fTom  the  smell 
of  the  sacrifices. 

Hie  Are  on  tfaia  altar  wao  looked  upon  as  sacred,  having 
first  denoendcd  upon  it  froio  heuvco  ;  Lcr.  ijt.  "24.  It  was 
ihoreforc  to  be  kept  constwntly  buruing,  and  never  to  go  out; 
chap.  vi.  13.  From  hence,  prububly,  tlie  Chaldeans  and  Per- 
■ians  borrowed  their  imtioii  nf  llieir  saci'ed  fire,  which  they 
preserved  and  nouiisbed  with  religious  care  aud  attention  ;  m 
custom  which  aAerward  passed  from  them  to  the  Ureeks  ajid 
Romans. 

The  rabbles  have  recourse  to  a  miracle,  to  account  fori 
the  presen-ing  of  the  sacred  fire  in  tJieir  matches  in  the  wil- 
derncsfi.  when  the  altar  was  covered  with  a  purple  cloth  nni  m 
covering  of  badger 'h  skins  ;  Numb.  iv.  13,  14.  But  it  may  be 
as  well  acconnted  for,  bv  supposing  that  ihe  gmte  with  tho 
fire  was  on  these  occasions  taken  out  of  the  altar,  and  cairicd 
by  itself. 

The  other  considerable  utensil  in  thit  court  of  the  taWmaclr 
was  the  brazen  lavcr,  described  iu  the  thirtieth  chapter  of 
K:(odus,  v«r.  18 — 21.  The  place  of  this  lavcr  was  betweea, 
the  altar  and  the  etott  end  of  the  tabernacle.  Neitlier  the 
«h«]>e  nor  size  of  it  in  mentioned  by  Moses;  probably  it  was. 
considembly  cnpocious,  unce  it  was  for  the  use  of  all  the 
priests  to  wash  their  hsnds  and  feet  before  they  performed 
their  ministjy. 

It  ia  said,  that  Moses  "  made  the  laver  of  brass,  and  the 
foot  of  it  of  brass,  of  the  looking-glasses  of  the  women  who 
assembled  al  the  door  of  tlie  tabernacle  of  the  congregation  ;" 
Exod.  xxxviii.  8.  Snch  were  the  ancient  mirrors,  made  of 
polished  brass,  or  other  metal  ;t  which  gave  but  a  dark  or 
obscure  image,  in  conipariKOti  of  glass  mirrors,     lieaco  we 

*  l^nivcn.  IlistOTy,  vot  i.  pan  ii-  p-  66?,  felto  tia, 

f-  Vid.  VjkV.  Spanliieiin, CMnerv.  mCallitaach.  Ilymntim  m  l^ilUil.«.3t, 
f.  iii-~!>!iO,  nlii.  ITItnjcot.  1097,  ocu«o.  Tbo  TsivoJii  <rf  Jomthui  l«i>- 
den  (he  text  last  (|uoud,  «  mtttt  •pecult*. 


CUAP.  1.] 


Tilit    LAVfiB. 


345 


reud  of  "  teeing  through  &  glat>a  darkly."  I  Cor.  xiii.  1:2,  or 
rather  "  in  or  by  a  glass."  as  £/  evoht/iov  si^ifies. 

As  for  ttic  oustou)  of  tlie  wOiuvii'h  ussviubliiig  iit  the  door  of 
the  tab«rii8cle  of  the  congregation,  that  i«,  the*  tabernacle  of 
Mo«eB  (for  it  was  before  the  tabernacle  of  the  Lord  was 
reared),  some  derive  it  from  a  custom  of  the  Kgyptian  women, 
who  (if  we  may  credit  Cyril  of  Alexandria)  UHeil  to  go  to  the 
temple  with  lookiog-glassea  in  one  hand,  and  a  timbrel  in  ihc 
other.* 

The  rabbies  bave  represented  it  as  very  nierit(inou&  m 
the«e  Jewish  women  devoutly  to  sacrifice  the  mottt  pruciuuH 
ornament  of  their'toitets  to  holy  uaes.i-  Otheta  have  auspecled 
a  graphical  error  in  the  word  rttoQS  bemorath,  "  of  the  lovk- 
ing-gtaases,"  namely,  that  the  pn-rix  3  tiefk  may  hare  ttlippcd 
into  the  text,  instead  of  j  coph,  by  reason  of  the  similitude  of 
(hose  letters;  and  to  rtrenglhen  litis  conjecture  they  obaen-e, 
that  3  f>eth  is  Vtfy  seldom  used  to  express  the  metal  or  atiiff 
of  which  any  tiling  is  made;  though  cometimes,  it  must  be 
owned,  it  u»;{  as,  on  mentioning  the  brass  which  David  col- 
lected, it  is  added,  wherewith,  m  bah,  "  Solomon  made  the 
brazen  sea."  &c. ;  1  Chron.  xviii.  8.  And  it  is  uud  of  Asa,  tliat 
"  he  carried  away  the  stones  and  timber  of  Ramali,  where- 
with Baasha  wfis  building,  and  therewith,  ona  baham.  bnilt 
Geba  and  Mizpah ;"  *2  Chron.  xvi.  6.  They  suppose,  howerer, 
the  (rue  reading  of  this  place  was  Jimos  rhemamth  ;  and  if  so, 
the  proper  rendering  would  be,  "  Moses  nude  the  laver  of 
brasa  as  or  like  the  looking-glasses  of  the  woueo,"  that  is, 
he  finely  pohshed  it. 

Having  tlius  taken  a  view  of  the  two  most  coiutderable 
things  in  the  court,  let  us  now  enter  into  tiie  tabernacle ; 
where  in  the  sanctuary,  or  first  room,  we  see  tlic  altar  of  in- 
cense, the  golden  candlestick,  and  the  table  of  shew-bread. 

Ut.  The  attar  of  incenae^  was  made  of  shittim-wood.  and 
overlaid  with  gold.  It  was  one  cubit  square,  and  two  high, 
with  an  ornament  of  gold,  in  the  nature,  wc  may  suppoee;  of  a 

*  Vid.  Cyril,  dt  Adomiono  ui  Spintu  M  Vtnute,  tom.  i.  Ub.  ii.  p.  64. 

t  Vid.  Alwo-Eaain  Kiod.  xxxviii.  9. 

I  Vid.  Noldii  Coocordiint.  Puticul.in  puiic  S.Bigtuf.  U,  n,  ^  Uuwia- 
And  Atwn-EinvtndicateBthitKRMof  a  in  Uii^placetMConiu.  Vld.Ctrt- 
vrtifffci.  ElcciaTugan.  Rabbin,  in  loc. 

f  S«e  (he  detcrtptiMi  nfu  in  KxmI.  lut.  1— to. 


JEWISH    INTtQVlTIEft. 


[book  tl 


carved  moulding,  round  iho  top  of  it.  "Hie  ukc  of  it  was  to 
burn  incenM  upon  every  morning  and  creniag.  It  wu  fUw> 
to  be  tpnukled  irith  the  blood  of  the  flacriliceft  that  were 
offered  for  the  sins  of  igDonmce.  committtKl  uither  by  particul&r 
persons,  or  by  Uic  people  in  genenU:  Lxod.  xxx.  10;  I^v.  iv. 
3.7.  13.  18.' 

*2dJy.  1  he  gotdtru  caudlutttick,  de»cribed  Exod.  xxv.  HI,  et 
uq.,  was  the  richest  piece  of  furniture  in  the  tabernacle.  It 
was  made  cf  Bvlid  guld,  to  the  weight  of  a  talent;  and.  ex- 
clusive of  the  workmanship,  which  was  very  cunous,  it  waN 
worth,  according  to  CumtK-rland,  upwnrd  of  ^ve  lhuii»aiid 
UTcnty-six  pounds.  It  contained  seven  lights,  nix  branching 
out  in  three  fuiirs,  from  the  upright  stem,  and  one  on  the  tup 
of  it.  This  was  a  must  useful,  an  well  as  nioHt  umaoiental, 
piece  of  furniture  in  a  room  that  had  no  wiudowa. 

3dly.  The  table  of  shew-bread,  deecribed  LLxod.  xxv.  'I'S — > 
30,  was  made  of  the  samer  sort  of  wwxl  with  the  altar  of  in- 
cense, and,  like  tliat.  overlaid  and  oruameuted  with  gold.  Its 
dimensions  were  two  cubits  long,  one  broad,  and  one  and  a 
half  high.  It  i&  said  lo  have  a  golden  border,  or  crown,  which 
may  be  supposed  to  be  a  kind  of  rim  round  it,  sunietliing  like 
that  of  our  tea-tables.  Upon  this  table  were  set  two  ruws  or 
piles  of  loaves,  or  cakes  of  bread,  six  in  a  row  or  pile,  which 
were  changed  for  new  ones  ercry  sabbath.  The  atah;  bread 
belonged  to  the  priests. 

This  table  was  also  furnished  with  golden  dishca,  spoons. 
and  bowls,  uf  tlic  use  uf  which  we  have  nu  certain  account. 
Perhaps  they  were  used  about  the  holy  oil.  which  was  kept 
iu  tbe  tabernacle  (see  1  Kings  i.  39).  and  very  probably  upon 
this  table.  Perhaps,  also,  thiit  was  the  place  uf  the  book  uf  > 
the  law  of  the  kiuicdom.  which  SsUucI  wrote,  and  laid  upi 
before  tbe  Lord;  1  Sam.  x.  25. 

'  We  now  go,  through  the  second  red,  into  the  holy  tii 
holies;  where  we  are  to  view  the  ark  of  the  testimony, 
nt  lid  or  cover,  called  "  the  mercy-aeftt."* 

The  ark  was  a  chest  of  fine  proportion,  two  cubits  and 
half  long,  one  and  a  half  broad,  and  one  and  a  half  hig 
Jt  was  mode  of  shiltim-wood.  but  plated  over  with  gold,  both 
within  and  without,  and  richly  omnmonted  with  curious  work* 


*  BoUi  ihMB  deacnbed  m  Exod.  xsv.  lo— 91. 


ClIAl*.  I.] 


CHKBUDIH. 


U7 


iDnnHhip.  Its  chief  use  was  to  be  a  repository  for  tho  two 
taU^  of  stoiie,  on  whirh  wore  engraven  rite  ten  command' 
oufita  hy  the  6nger  of  Ood  himeeJf,  and  which  he  gave  to 
Moees  on  Mount  Siuai ;  Exod.  xxv.  16.  'Vhete  aru  called  the 
tables  of  tcslimouy,  chap.  xxxi.  iH,  not  only  as  they  were  a 
writneas  and  lasting  uionucnvul  of  the  covenant  between  God 
and  thf  people  of  Urael.  but  as  they  would  iu  effect  testify 
unal  them,  if  they  kept  not  that  covenant.  For  this  end 
the  book  of  the  law,  which  Mofteo  wrote,  is  ordered  to  be 
laid  in  or  by  the  side  of  the  ark  ;  that  it  "  might  be  there  for 
a  witness  againiit  the  diBobcdient;"  Deut.  xxxi.  26.  From 
these  tables  the  nrk,  in  which  they  were  preserved,  in  called 
the  ark  of  the  ti-sttmony,  Exod.  xxx.  6;  and  the  ltd  of  thtK 
chetit,  which  covered  thcee  tables  of  the  law,  is  called  "  the 
meicy-seat,"  as  fitly  repreoeoting  the  effect  of  God's  mercy 
to  the  transgressors  of  bis  law ;  or  the  covering  (as  it  were) 
of  their  transgresaioni*.  And  hence  (he  word  iXaanipmv,  by 
which  the  Septuagint  renders  the  mercy-«eat.  and  which  is 
Dsed  for  it  by  the  apostle,  io  the  Epistle  to  the  HobreH-s, 
chap.  ix.  H,  is  likewise  given  to  Christ  in  the  F.pistJe  to  the 
■  Homans,  chap.  iii.  '26.  where  our  translators  render  it  pro- 
pitiation ;  inn-'mnuch  aa,  by  hin  death,  he  hatli  so  cnvcr^d  the 
tranRgKasions  of  his  people,  thnt  they  shall  not  lie  punished 
for  them. 

The  upper  face  of  the  oaercy-seot  was  sdomed  with  two 

figures  of  cherubim,  either  in  chased  work,  as  Mine  think,  or 

ft    in  statuary,  as  it  is  more  commonly  nndcntood,  and  a*  seems 

'    moat  agreeable  to  the  dcacription  of  them  in  the  book  »( 

Exodus,  chap.  xxv.  IH— 20. 

\V>  have  no  sufficient  Bgfat  in  Scripture  obsolutuly  to  de- 
tcnnine  the  form,  the  postore,  or  the  sizt;  of  thcsn  cherubim. 

As  to  their  size,  indeed,  since  they  are  described  as  hnvmg 
wioga.  and  their  wings  are  said,  when  stretched  forth  on  high, 
to  oarer  the  nercy-aeat,  of  which  wu  know  the  dimeusionB. 
upon  the  reasonable  suppoaitioo  that  their  wings  were  in  a 
just  proportion  to  their  bodies,  we  may  form  non\e  idea  of 

(tlieir  bigness. 
As  to  their  posture,  their  faces  are  said  "  to  be  toward 
one  aoothor  aud  toward  the  mercy-^cat ;"  which  prubuhly 
means  that  they  atood  in  an  er(>ct  posture  on  ihe  mcrcy-ntat. 


348 


icwisn  AKTigrrrtrs. 


[itooiEiri  .1 


with  their  faces  toward  cacti  other,  and  holh  nf  them  with 
their  heads  somewhnt  indined,  tis  looking  down  u[ion,  con- 
templating, and  admiring  the  mysteries  lyptlied  by  the  ark 
and  mtTcy-Bcat  ou  which  they  stood.  This  may  givu  occasion 
to  tlie  allusion  of  St.  Peter,  when.  Kpeaking  of  Uie  mystenes 
of  redemption,  he  says,  "  which  lliiags  the  angeU  desire  to 
look  into;"   1  Pet.  i.  13. 

But  we  are  at  the  greatest  loas  of  all  to  determine  the  true 
shape  and  form  of  these  cherubim.  Some,  upon  obserrmg 
that  the  verb  3^3  chnrabh,  in  the  Syriac  language,  sometimes 
meant)  simulavit,  conccivp  the  noun  yn^  rhrmhk  signifies  no 
more  than  nn  image,  figure,  or  representation  of  any  thing. 
Abcn-Ezra  is  of  this  opinion.*  Josephus  says,  they  were 
flying  animals,  hke  none  of  tho«c  which  ure  seen  by  men,  but 
such  na  Moacs  saw  about  the  throne  oS  Qod.-h  In  another 
place  he  says,  "  As  for  the  cherubim,  uobodv  can  tell  or  con- 
ceive what  they  were  like. "J  However,  tlie  generality  of  in- 
terpreters, both  ancient  and  tnuderu,  suppose  them  to  be  of  a 
human  shape,  only  witlt  the  addition  of  wiiigs.^  The  reasoo 
of  which  supposition  is,  perhaps,  chiefly  because  Moses  de- 
scribes them  as  having  faces,  tliough  (hat  will  by  no  metiu 
prove  the  point,  because  faces  are  attribute<i  to  beasts  aa  well 
as  to  men.  It  is  certain,  that  what  Ezekiel  in  one  place  re- 
presents as  the  face  of  an  ox,  in  another  he  represents  as  tlie 
face  of  B  cherub,  chap.  i.  10,  compared  with  chap.  x.  14, 15. 
Prom  whence  othera  have  conceived  the  cherubim  to  be  rather 
of  the  lihapi;  of  ^vm%  oxen  ;  and  it  is  alleged  in  favour  of  this 
opioioa,  that  the  far  more  common  meaning  of  the  verb  3i3 
charabtt.  in  the  Arabic.  Sjrriac,  and  Chsldee,  being  to  plough, 
the  natural  meaning  of  ana  chemhh  is  n  creature  used  in 
ploughing,  which  in  the  eastern  countries  wa«  geiieraily  the 
ox.||  This  aeems  to  have  been  the  ancient  opinion,  which 
tradition  bad  handed  down,  concerning  the  shape  of  the  cli*- 

*  See  ihe  reoson*  un  wliirh  Abeti-Flin  grouwb  Kia  opinion,  in  QihMopli. 
CaitwngliL.  BlKbtTuri^uia.  Ralibio.  in  &xoA.  xxv.  IS. 
f  AaiMl-  lib.  iii.  i»p.  vi.  wd.  1. 1>.  laS,  136,  edit.  Uartrcsiiip. 
t  Anliq.  lib.  vtii.  cftp.  uL  kcL  tii.  p.  424,  rdti.  I1«v«tc. 
^  TliU  du«  wu  the  apiiiioa  of  *er«r«l  labtHev,  set  In  Cu1«niglil,  ubi 

Mlptft. 

H  BtKlurt.  HiefDiow.  part.  i.  Uk  ii.  cap.  txxv.  Oper.  urn.  U,  p,  3M, 

ctiu.  int. 


rtt  \  P.  t.i 


jsruroam'a  idolatay. 


34£» 


rubitn  wiUi  the  flaming  sword,  that  guarded  the  Iree  o(  life; 
Gen.  iii.  24.     And  Ovid'ti  fable  concerning  Jason's  golden 
•fleece  being  {guarded  by  brazen-footed  bulls,  which  breathed 
out  fire,  WW,  perhaps,  grounded  upon  it: 

V'jccc  adamuilcu  \'ulcaDU[a  iiiuibiu  eflant 

.dipid»  Uutj  M«tftnorpb.  tib.  vii.  I.  104. 

Wc  obeerve  fartber,  that  as  Ezekiel  describes  the  face  of  a 
cherub  oihI  the  fuce  of  an  ox  a»  the  same,  bo  St.  John,  in  hi» 
description  of  the  four  Eiwa,  or  living  creattireJi,  which  he  saw 
in  hit(  vision,  and  which  seem  id  all  roipccts  to  answer  to  the 
four  living  creaturet*  in  Ezekiers  vision,  colls  that  the  calf, 
which  Ezekiel  callsthcox  or  cherub;  RcT.iv.7.  From  hence 
viK  may  give  a  probable  account  of  the  strangest  part  of  the 
story  of  Jerubuura'a  idolatry,  bis  setting  up  tlie  two  golden 
calves  for  objects  of  wortihip  in  Dan  and  Bethel ;  1  Kings  xii. 
28.  '29.  I  call  it  the  strangest  part,  because  it  appears  won- 
derful, not  only  that  Jeroboam  himself  should  t>e  so  t^tupid  as 
to  Bet  up  calves  for  goda.  but  that  the  bulk  of  the  nation 
ahould  BO  rendily  fall  into  such  senseless  idolatry;  but  it  re- 
ttev(»  our  conceptions,  if  wc  consider  tliese  calves  as  nothing 
but  cherubim,  the  very  same  sort  of  figureti  that  were  placed 
ia  the  temple  by  God's  own  appointment:  so  that  Jeroboam 
not  only  set  up  the  worship  of  the  same  God.  and  in  the  aame 
iDodcft  and  fonns  thai  were  practised  at  Jerusalem,  but  the 
same  symbols  of  the  Divmc  presence  to  which  the  people  had 
Ix'eti  accustomed.  It  is,  therefore,  no  wonder  tliey  so  gene- 
rally fell  iu  witli  him  in  some  little  alterations,  particularly  as 
to  the  place  of  tlieir  most  solemn  public  worship,  especially  if 
we  attend  to  the  plausible  U)ing«  be  might  allege  on  this  head ; 
oamety.  that  it  was  a  usual  practice  of  the  holy  patriarchs  to 
build  altars,  and  to  worship  God,  whcrcii-er  they  came  and 
made  any  stay.  Abraham  sacrificed  in  Hhechem,  and  at 
Itethd,  in  the  plain  of  Mamre,  nnd  at  Beersheba.  The  ark 
ami  the  tabernacle  were  many  years  at  Shiloh,  and  there  the 
people  aarnBced.  It  was  from  hence  moved  to  Kirjath- 
jearim.  and  oiler  that  to  several  other  places,  in  all  which 
sacrifices  were  olfered  to  God  with  acceptaocc  At  length 
David,  and  then  Solomon  his  Ron,  having  chosen  to  fix  their 
court  at  Jerusalem,  and  to  have  the  temple  near  to  the  royal 


360 


IKWItR    AMTIQlMTirS. 


[ooaK  II. 


palace,  it  wan  buUt  in  that  city.  Hmrei-er,  the  uliole  land  n 
boly;  ood  they  should  not  be  so  saperstitiouii  as  to  imapot 
the  preseocc  of  God  u  limited  to  one  place  mure  thaa  another, 
bat  wherever  his  pure  worsliip  i«  performed,  he  would  jsm6L 
hU  pe-opl«  and  blMs  them.  Or  if  it  ithould  be  &U^;ed,  that 
Solomon  had  built  the  temple  at  Jerusalem  by  the  express  ap- 
pointment of  OikI.  might  not  Jeroboam  reply,  that  Solomon 
had  HO  defiled  that  eity  by  his  lewdncfw  and  his  idobitriea, 
that  it  was  now  become  an  impure  place;  and  any  other, 
therefore,  might  surely  lie  as  proper  for  the  moatsotenui  wor- 
Khip.  i^Hpeciolly  Bethel,  the  houK  of  God.  the  ptmtn  irfaere  he 
bad  anciently  chose  to  dwell  **  Thim  might  Jeroboam  Tindi- 
catc  his  conduct,  perhaps  ait  wcl!  s»  any  wtU-worshipper  cooM 
erer  d«.  Nevertheless.  y>(  he  went  cootixiy  to  a  dirine  in- 
stitution, hilt  cherubim  are  contcmptuoiiKly  called  calvea,  and 
he  it  frequently  branded  ax  that  great  sinner  wbo  made  land 
to  sin,  whinh  fihonld  he  a  caution  to  us  by  no  meana  to  depart 
from,  but  to  keep  dose  to,  divine  inatitutiona  in  all  roattera 
of  relii^us  wor5hip.+ 

To  return  to  the  chentbim.  Clemens  of  Alexandria  seettts 
to  have  been  of  opinion,  that  the  Egyptian  sphyux.nnd  other 
hicroglyphical  beasts,  were  borrowed  from  these  cherubim  and 
those  in  Ezekiel's  vision.^   Heitce  it  appears,  thai  be  did  not 


*  TIm  gnoiMt  pan  of  Ike  ipeech  whieh  I  hit«  put  ioio  dw  flKmtfa  «f 
Jtnboun,  11  wJcLii  ttwa  Jovephus,  Mbo  wuns  lo  ha>v  Mpposed,  Hat  the 
aia  of  litis  prince  ^>ras  aot  wonhipping  anodier  God,  but,  Ibr  political  ras- 
■ons,  wonbtppmg  the  true  God  in  a  manner  eoonsfT  lo  Ma  tiutimiioa. 
JoMpb.  Amiq.  lib.  riii.  cap.  vui.  p.  445,  edit.  Haveminp. 

t  CoHteiriiiig  ike  figure  ot  ihe  cHenihin,  sod  the  «ta  of  Jerubsai  in 
naeitag  aoA  in  Daa  ud  Betliitl,  in  iiottUM»  of  dio«>  ii  JenMslcn,  lee 
Monrvus  d«  Vilulo  Aureo,  c*p.  ir. — ix^  ipnil  Cnucoi  Sacraa,  torn.  ix. 
p.  4439,  et  wq.  In  cap.  x.  el  Mq.,  h«  »o9w«n  Ibe  objedinn*  to  ha  optatoa. 
A  short  atntnu-f  of  mIui  he  o&n  on  the  aubj^tl  nay  b*  'wcfi  in  Pool's 
Synflpais  on  I  ELinga  sii.  39.  It  i«  rmmfca^lw,  (hat  tl»  Mlbof.  ■*ko  •>««  a 
F^in,  takes  ooeanon,  tnm  tins  aia  of  Jiaboaai,  Ui  bsnm^c  ih«  Pratis- 
isnis,  aad  the  king  of  Onal  Britaia  ■  paftiBiilv,  oa  tba  hatnous  guilt  of 
•ehuiB.  There  wuultl  have  Imwi  mon  piopriciy  in  hii  addrsHingllis  CbtMh 
of  RiHne,  and  her  lofalKblr  bead,  the  Pope,  on  the  guk  (rf  sbrapniBf  or 
diapcnsittg  with  diriiw  ionitvtions.  Consult,  bkcviie,  Ha  dib  subjSBU 
IMMLTt.  HicrasDie.  pani.  lib.  ii.  ap,  tm.  Opn.  bin.  b.  p.  3M< 

]  fiMB.  lib.  *.  apml  Opar.  p.  M6.  S67,  ediL  Fans,  1641 . 


riiAr.  I.] 


TfiR  tnErnrNAii. 


m 


take  th«m  to  be,  enttrd^  at  lesst,  of  a  bunan  form  and 
•hape.* 

Il  WM  between  Ihwe  (wo  cli«rubim.  owr  the  tuercy-Hent. 
th«t  the  Slicchiimh,  nr  mirflculrmii  li{^ht,  usvd  to  appear,  hs 
the  risible  token  of  tho  sjiccla)  presence  of  Qodrt  from 
whenco  he  vs  said  to  "  dw«U  l>et«n»en  the  cherubim,"  Psalm 
Hkx.  1;  and  "  tosit  belu'Cfn  th«  clicrtibini;"  Psalm  xcix.  I. 
In  coniwquence  oFwhicli  ihe  people  nre culled  upon  tu  wonthip 
at  hie  fooLttool,  rer.  ft,  that  in,  tJie  ark  and  ihu  niorcy-aeat. 

W«  bare  before  observed,  that  the  two  labk-s  of  ilie  law, 
which  God  gave  to  Moaes,  were  deposited  in  the  ark  under 
the  mcrcy-nent ;  and  with  thera  were  laid  up.  it  should  aeem 
in  the  itame  ehcst,  the  golden  pot  that  had  manna,  and  Aaron's 
rod  that  budded.  For  the  author  of  the  Kpistle  to  tht-  He- 
brews, apeakiiig  of  the  tabernacle,  ^ncift^V  ^tyiifitvy  ayia  ayauv^ 
which  is  called  the  holiest  nf  all,  which  had  thu  golden  censer, 
aod  the  nrk,  rqv  tufiomv.  of  the  covenant,  adds,  wherein  fv  ^, 
was  the  pot  thai  had  manna,  and  Aaroa'a  rod  that  budded, 
and  the  tHblea  of  the  covenant;  Heb.  ix.  3,  4.  But  how  to 
reeoncile^  this  pnsMge,  if  we  understand  it  to  assert,  that  the 

*  On  ihia  hnd  cobsull  Dr.  Wsils  on  lli«  fiicure  of  a  chvrub,  in  his  Rent' 
iwmsofTimv  itDprov«d,iu  hw  Work«,  vol.  i*. ;  utd  Wiixii  A^f^ptiKa, ltt>.  ti. 
cip.  litf. 

i  Tliii  Shochinali,  w  •iiiUe  gbry  of  Jshovali,  after  it  had  cowluctcd 
Um  lsra«litM  Uinnigh  the  wUdemeM  (»e«  p.  14),  hui  its  tuoc*  ttated  re*i- 
dtoea  in  dM  tsbvnsde  uid  tbc  tein|il«.  Km  a  bnber  vnouni  oT  ikis  ini- 
lamloui  phsaottSMO,  euamlt  pMi  u.  clup.  u.  uF  Mr.  Lowmaa'i  Kauouale 
of  tJifl  Hebrew  Ritual.  Tlwr*  are  some  rcfoatkablo  ibings  in  Lord  B«rnn|^ 
Ion's  Diawruiion  on  4^o(l'i  Visible  Prewnce,  at  ibe  ead  of  tbe  second  edit 
ofbii  KM^y;  onriin  p. 39  of  hti  F.«ay,  notn  mi.,  whrre  Ite  haihfndeavoiim) 
IS  trara  itiia  divine  appearance  tnm  the  creation  till  a  little  afln  iht:  flood, 
snd  frotn  ibe  ^[ivtBg  of  tlx  law  lo  the  deMmcttoB  of  iJia  Anl  itmpk.  T^ 
land'i  Mtmnpt  )•>  prove  thai  ibii  apprehended  mintcuJous  appearance  had 
Buihiog  miru7ulou»  in  it,  but  wu  gnly  a  kind  of  beacon  mule  iim  of  bjr  ili« 
braeUtes  lor  ihoir  dirvcinn  in  their  joomey  (we  hb  "  Uodegua,  or  I'illai  of 
Goud  and  Fire  not  nifaculoa;,'*  in  hu  pitca  caUsd  Tetiadyiniui),  waa  sn- 
■wared  in  a  pamphki  called  "  Hodtgia  Confuted,  or  a  plain  Demoasu*- 
lion,  ibat  the  PiUar  of  Clood  and  FiT«»  that  guided  the  ImislilM  in  lbs  WD* 
demsasiwaa  dm  a  Fin  sf  human  Prepanuioo,  bat  the  most  miraculoaa  Pnt- 
saaee of Ood."  pabtiriiid  I72i,  Si-a  And  likewise  io  "  A  UMCowstupoa 
iIm  Pillar  of  Ckrad  and  Fire,"  ^.  iiusned  iaihcBibliodiMaLitBrBhB,  1723, 
Nvmb.  V.  p.  1,  and  fullowing.  The  ■*—*->—*■  of  ilis  JvmA  wviisn  upon 
Ihb  aubject  taty  be  *sca  in  Buxiorf.  Exerciiai.  it  ArcA  Fadaris. 


362 


JKWl&II    AHTl^CITtl^S. 


llOUk  ii: 


put  tifinaiina,  liiiU  Aaron '»  rod.  were  laid  up  in  iUl-  urk,  witii 
the  assertion  in  tlit*  FirBt  Buokof  Kings,  tliuL  llieri!  wii.i  noUiing 
in  the  ark  save  tlw  two  tables  of  otonv  which  Muses  put  there 
ut  Horvb.  1  Kings  viii.  9,  in  somewhat  dilBciilt.  Some  any. 
the  apofiUe  speaks  of  the  ark  as  it  was  in  the  time  of  Moses  ; 
the  text  in  Kin^.  ns  it  vra»  in  Solomon's  time,  when  upon 
some  occasion  or  other,  the  iiotof  maima  anil  Aaron's  rod  had 
been  taken  out  of  it.  But  this  is  hardly  probable.  There- 
fore IV  y,  in  which,  must  cither  signify  "  near  to  which,"  in 
which  sense  the  particle  iv  is  sometimes  used  ;*  or  rather,  1 
apprcbeiid,  iv  y,  in  which,  refers  uotto  Kt^ttnov,  the  ark,  im- 
m^iately  preceding,  hut  to  the  remotr-  antecedent,  oKvvp  p 
Xryo/icvy  ayta  o7t4»v,  the  second  tabernacle,  or  lioly  of  holies  : 
itnd  is  paraUcl  to  the  expression  which  just  before  occurs, 
omjv)  yap  KaTunuvaaitf  i)  vpan-tj,  "  there  was  a  first  tAbt*rnacte 
made,  wherein,  fv  y,  was  tlie  candlestick  and  the  tabic,"  iu. 
That  the  tabernacle  and  all  its  furniture  were  typical  and 
emblematical  of  spiritual  bles&ings.f  we  are  assured  by  the 
apostle ;  Heb.  ix.  9,  and  x.  1,  e/  atibi.  But  for  the  particular 
meaning  of  these  several  mysteries  we  refer  to  Witsius's  Di»> 
sertalion  de  TabemacuH  Mystenis.  in  the  first  volume  of  his 
Miscellanea. I 

Of  the  TtmpU. 

Having  taken  a  survey  of  the  tabernacle,  we  proceed  lo 
the  temple  at  Jenumlem,  which  was  built  much  after  the 
model  of  the  former  edifice,  but  e^ery  woy  in  a  more  magni- 
licent  and  expensive  manner. 

According  to  the  opinion  of  some  persomi,  there  were  three 
different  temples ;  the  first  built  by  David  and  Solonmn ;  the 
second  by  Zembbobel,  and  Joshua  the  high-pncst ;  and  tJ»e 
tliird  by  Herod,  a  liltje  before  the  birth  of  Christ.  TheJcws 
acknowledge  only  two  i^  for  thej-  Uo  not  allow  the  ihinl  to  be 

*  Sc«  Wliiiby  in  Inc. 

t  Vid.  Deyling.  Obssrv.  Sser.  fmn  i.  f>bi«T.  xvti.  p.  68. 

!  On  ihia  tubjcct  consult  Itunorf'a  Exrmmi.  Ac  Ano'i  Foderu-  And 
with  mpectu  itap  ubfrnsck,  uwetl  a«all  ii>  fumttuiv, reid  Jowrph.  Antiq. 
fih.  iii.  cap.  vi. 

9  Vk).  ItftlAorf.  Aidiq.  Ilriir-  psn  i.  cap.  vi.  smi.  iI.  p.  AB.  Mlit.  niffmi 
th«  pa«as«ortheTiiltBiMl  ikm  quutod. 


CITi^K  r. 


THR  Tft)«rLK« 


a  new  temple,  but  only  ttie  kccoikJ  rebuilt.  And  this  best 
ttgren;  wiUi  llitj  propliecy  vi'  Haggui.  chup.  ii.  9  ;  ihuL  "  the 
glory  of  this  latter  houite,  namely.  Zerubbabel's  temple,  fhoutd 
be  g;reater  than  that  of  the  former,"  which  undoubtedly  wan 
said  ia  reference  to  thf  Messiah 'u  hiuiDuring;  it  with  his  per* 
(tonal  pruoenue  and  mtniouy. 

The  first  temple  was  built  by  David  and  Solomon.  Ouvid 
pruvidud  mutermls  fur  it  before  bis  dedtli,  and  Sulomoa  misixl 
the  edifice.  It  stood  on  Mount  Zion,  Psalm  cxxxii.  13,  14; 
u  hich  wuM  the  general  name  of  a  range  of  bills  in  that  neigh- 
bourhood. The  name  of  that  particular  hill  on  which  the 
temple  Htood,  was  Moriah;  2Chron.iii.  1.  The  Jcwit  will 
have  it  to  be  the  very  spot  on  which  Abraham  went  about  to 
nacrilice  litaac;  and  where  Adam  paid  his  tirst  devotions  after 
his  creation,  and  »acnficed  after  hi.i  full.  This  hill  had  been 
purchased  by  David  of  Arauuah.  or  Omai).  king  of  the  Je- 
fausiteti.* 

It  is  remarkable,  tiiat  though  in  the  Second  Book  of  Samuel 
we  have  an  account  ihut "  David  purchased  the  threshing  floor 
ufOman.with  the  oxen,  for  fifty  shekelsof  silver,"  chap.xxjv. 
24 ;  in  the  First  Kook  of  Chronicles  it  is  said,  "  ho  gave  to 
Oriun,  fur  the  place,  tax  hundred  shekels  of  gold ;"  chap. 
xxi.26.  To  solve  this  difficulty,  some  learned  men,  observing 
that  the  words  r\D3  kunaph,  and  snr  zahab,  which  we  render 
silvur  and  gold  in  these  two  pasnagca,  arc  both  used  some- 
timw  for  moucy  in  general,  imagine  that  the  former  sum  was 
fifty  shekels  uf  gold,  and  the  latter  six  hundred  shekels  of 
silver ;  and  if  so,  both  nmount  to  much  the  same  value,  about 
five  hundred  and  furty-soveii  pounds.  Dut  it  seems  an  easier 
and  more  natural  supposition,  that  ihc  former  sum  was  for  the 
floor,  uxen,  and  wooden  ioBtrumcnta  only,  and  the  latter  was 
afu-rwai-d  paid  for  the  whole  hill,  whereon  David  chose  to 
bnild  the  temple.t 

*  •*  1  Ssa.  u>t*.  S3,  whan  ilie  litnal  veruoa  is,  **  All  this  did  Arwinah, 
ths  kiniTf  |[in  unio  tbe  king." 

1  C&pal,  in  kjj  Crittca  Sacrs,  lllk  L  csp.  s.  wd.  «.  p.  37,  mp{MM«% 
thai  th«M  diSonnt  Donben  m  owiof  to  die  blundn  oliomc  mtu«riber, 
■ad  SIC  disreAm  now  eutl;  rKonnlsd  by  sdmiitinf  s  nuioiu  Irction. 
And  nsny  of  this  Isancd  Riin's  coniKtan*.  lo  hut  irnnvnul  Iwaour,  an 
eeoAnnnl  by  dw  Ksbrew  manuserlpu,  t>  Dr-  Kennicoit  liaih  bul  occasion 
lOobMne;  Bnd  perhapi  this  msy  appasr  in  vtrioos  Mbcr  ituUncct,  wh«q 

2a 


354 


JBWtSI 


li^fil 


i¥«r 


[book   II. 


The  ex{«n«e  of  erecting;  this  magnificent  fttructuM  ww  pro- 
digioua ;  and.  indeed,  according  to  the  comnum  occrptatioo 
ftf  the  Scripture  account,  next  to  incredible;  the  gold  and 
silver  onlv,  whirti  was  provided  for  that  pur{>oM,  amounting 
to  upward  of  eight  thousand  millions  sterling,  i  Chron.  xxii. 
14 ;  xxix.  4.  6,  7 ;  which,  says  Dr.  Phdeoux.  w«a  sufiiaent  to 
I  have  built  the  whole  temple  with  Molid  silver,*  and  giratly 
!  Incoeedl  all  the  trensures  of  all  the  mooarchit  in  Chrinondom , 

But  it  may  be  observed,  that  the  number  of  theae  talenta. 
bv  which  the  gold  and  silver  is  computed,  is  mentioned  only 
in  the  book  of  Chronicles,  which  was  undoubtedly  wriUea' 
after  the  return  from  the  Babylonish  captivtiy,  a«  iippMra 
froai  its  mcntioaing  Cyrus's  decree  for  the  building  the  (em- 
"ple,  2  Chron.  xx:cvi.  22,  23;  and  from  its  carrying  the  ^^ne- 
«k>g^'  be^'ond  ZerubbaW),  who  uas  ou«  of  the  chiefs  that  rv- 
tHmed  from  Babylon,  1  Chron.  iii.  10;  and  it  i*i  not,  Lhere- 
fore,  improbable,  that  at  the  time  of  writing  this  book  the 
Jew»niislu  compute  by  the  Babylonish  talent,  which  w-astittlr 
nion-  than  half  the  Mosaic  udent,  or  peihapH  by  ilie  Syrinc 
talent,  which  was  but  one-fifth  of  tlie  Babylonish  ;  and  Ihua 
f  he  whole  maMt  of  gold  and  silver  would  be  rednced  to  a  C0B> : 
|iarativ«Iy  moderate  quantatv.  ami  )t;l  be  abundantly auffioicot 
to  build  a  most  magnificent  temple. 

The  plan,  and  tlie  whole  model  of  this  structure,  wa&  laid  by 
the  saoM  divine  Architect  as  that  of  the  tabernacle,  namely, 
Ood  himself;  clinp.  xxviii.  11,  12.  W'c  may  reasonably,  thev 
fore,  conclude,  it  was  the  completest  buUdiu;;  that  was  vTur' 
CTMted  ;  and  it  is  no  improbable  conjecture  of  those  who  art 
for  deriving  all  the  Grecian  orders  and  just  ornaments  in 
architecture  from  this  temple. 

•  It  was  built,  as  was  said  before,  macb  in  the  same  Ibrm 
with  the  tabernacle,  only  every  way  of  larger  dimensions.  It 
was  surrounded,  except  the  front,  or  east  end,  with  throa 
■tones  of  cluuubers.  each  five  cubits  squaru,  which  reached  to 
half  the  height  of  the  temple ;  and  tliu  front  was  graced  with 
a  magnificent  portico,  which  rose  to  the  height  of  an  hundred 
and  twenty  cnbib).     So  that  the  shape  of  the  whole  was  not 

[ttat  gndsBui  tialh  Amthod  bii  grcai  work  of  ib«  colUtkm,  in  whirh  k*  iS' 
■  *  nWaaea'a  t'oAnecl  pan  i.  book  i.  m(.  i.  p.  T,  I^  dm*  q. 


■CKAt.  f.7 


1I1C   TP.MPI.K. 


355 


unlike  nome  churches  ve  have  aeon,  which  hare  a  lofiy  tower 
in  the  front,  and  a  lower  aisle  runnii^  aloog  eadi  aide  of  the 
build  infr. 

The  atensils  for  sacred  serrice  were  the  same  as  in  the  ta- 
bernacle ;  only  several  of  tbeni,  a»  the  altar,  candlestick,  &c., 
were  Inr^r  in  proportion  to  the  more  spacious  edifice  to  nhioh 
ihey  belonged.  This  first  temple  was  si  length  plundered  by 
Kebuchadnczzar,  king  of  Babylon,  of  nil  its  rich  furniture,  and 
the  building  itself  destroyed,  after  it  bad  stood,  according  to 
Jouphtti.  four  hundred  and  seventy  years,  six  months,  and 
ten  days,  from  its  dedication.*  7'hougb  other  cbroDologers, 
as  particulnrly  Calvistns  and  Scaliger,  reduce  the  number  of 
years  to  fonr  hundred  and  lwenty-«evcn  or  eiwht ;  and  Vsher, 
to  four  hundred  und  twentv-four.  three  months,  and  eight 
dayi-i- 

Tbc  second  templir  was  built  by  the  Jews  upon  their  return 
from  the  Babylonish  captivity,  under  the  influence  und  direc- 
tion of  Zerubbubel  their  governor,  and  of  Joshua  the  high- 
prieflt.  with  the  leave  and  by  the  encouragement  of  Cyrus,  the 
Persian  emperor,  to  whom  Judca  was  now  become  a  tributary 
kmgrlom.  fliis  is  thatt^-yrtis,  of  whom  iMuah  had  prophesied 
by  name  two  hundred  year«  before  he  was  bom,  and  bad  pre- 
dicted his  encouraging  the  rebuilding  Jeruaalev  and  the  tem- 
ple; chap.  xliv.  2^;  xlv.  1.  It  is  proboble  that  Daniel  had 
showed  Cynis  this  prophecy,  and  that  Cyrus  refers  to  it  in  his 
proclamation  for  rebuilding  the  temple :  "  The  Lord  God," 
saith  he,  "  hnth  given  roe  all  the  kingdoms  of  the  earth,  and 
charged  me  tn  build  him  a  house  tn  Jerusalem  ;"  Kzm  1.  2. 
He  bImi  mtored  the  sacred  utensils  which  Nebuchadnezzar 
had  put  in  the  temples  of  his  god  ;  and  not  only  gave  leave  to 
the  Jews  to  rebuild  their  temple,  bat  enconmged  his  own 
people  to  aasist  them  with  presents  for  carrying  on  the  work ; 
chap.  i.  4.  Upon  which  the  foundation  of  a  new  building  was 
laid,  with  great  rejoicing  of  the  people:  only  some  old  men, 
•■ho  rcnicmbcrcd  the  glory  of  Solomon 'h  temple,  and  had  no 
expectation  that  this,  which  was  erecting  by  a  few  poor  exiles, 
just  rctunuNl  to  their  own  coimtry.  could  ever  equal  tliai  in 

*  Aniiq.  liK  X.  ca(>.viii.  wet  *.  p,  SiH,  oAU  IUtch:. 
t  Uner.  Aiiml.A.M.$416,  p.ri.and  Sak]i««d«  £meod. Temp,  p,  400. 
Qdii.C<]li>n.  Allobr.  1639. 

2ji  2 


3M 


lEWISR    AXTIQVITtCfi. 


tSOOK   II. 


miignificencc,  w(.'|tt  with  a  luur)  voice,  nhile  oUma  were 
shouting  will)  joy;  citup.  iii.  12,  II}.  However,  the  work, 
which  was  thus  cheerfully  begun,  w<^t  on  but  slowly,  partly 
for  want  of  zeal  for  God'»  honour  nod  worefaip.  fur  which  they 
were  rtiprovcd  by  the  prophets  lluggai  and  J^ectiahab,  and 
partly,  ■^•to,  through  thevnvy  and  tnalice  oftbeir  De^hboora, 
ibe  SaiQaritan)).  who,  by  their  ill  olBce«  at  court,  prevailed  with 
the  cui|>emr  to  put  a  »tup  tu  the  work ;  chap.  iv.  23,  '24.  At 
leugth,  aflvr  »n  int«iuii»ion  of  about  thirteen  ycnrs.  it  wns 
vigorously  rfassiimed  under  the  encoumgL-nivnl  of  the  em- 
peror Darius,  and  coniplotely  finished  in  the  sixth  year  of  bis 
reign;  ehap.  vi.  IS.  Upon  which  the  new  temple  tvae  dedi- 
cntcd  with  great  solemnity  and  much  rejoicing;  xpt.  Ifi.  17. 

lliat  there  wvm  really  a  very  considerable  dirt'erence  and  dii- 

parity  between  the  old  and  this  new  icinple  is  very  certain , 

not  otdy  from  ihe  old  meu'b  lamentation  Iwfore  mentioned,  but 

from  the  following  pai;8age  of  the  prophet  Ha^ai :  "  Who  t> 

left  HHiongHt  you,  that  Kaw  this  hotuc  in  it*  fint  glory  *■    And 

how  do  you  see  it  now?     U  it  not  in  your  eyen,  in  coniparisoii 

of  it,  OS  nothing  V  chap.  ii.  3.     And  also  from  the  promiae 

.'which  God  gave  them,  in  order  to  comfort  Ihcm  on  ihioocra- 

|'«ion,  that  be  would  raise  the  glory  of  thi^  latter  temple  above 

'that  of  the  former,  by  the  prevcncc  of  the  Mes»mh  in  it; 

[fer.  •). 

The  Jews  tell  an,  the  itecond  temple  wanted  ftvr  remaHtihle 

things,  which  were  the  chief  i^lory  of  the  fint  temple :  the  ark 

and  mercy-seat: — the  divine  prenetice.  or  viflihie  gi^trj'  in  the 

holy  of  liotieK,  which  they  call  the  Shecliinah  : — the  holy  Are 

\tn  tli«  flltar.  which  had  been  dm  kindled  from  heaven  :— the 

[iVim  and  Thummim  : — and  the  spirit  of  prophecy. 

I'liis  temple  was  plundered  and  wretchedly  profaned  by 
[Aiiiiocbus  Epiphanes.  who  not  only  rifled  it  of  all  ite  riches, 
[but  caused  it  to  be  polluted  by  sacriliciiig  «wine*o  Heith  upon 
[the  altar.    He  also  cuu»^cd  the  public  worship  in  it  lo  ceft«e.* 

It  was  afterward  purilied,  aiid  the  diviii'i  worvhip  reMlored 
[by  JudaH  Maccsbceut,  on  which  occnnion  the  temple,  or  at 
[lca*i  the  altar,  wnii  dedicatt-d  anew,  and  an  annnal  fcctiral 
iftm  in&tituted  in  commemoration  of  thi&  happy  event,    lliia  is 

*  Jotpli-  AflUi]   lA.  m.  cap.  v.  wet.  iv-  p.  C09.  «bi.  llivnv.;  ind 
J  Mj«-»Ii  I.  70~U.  and  Vi — »T. 


OMAP.  1.] 


Tir»  TEMrtr. 


the  fvtut  of  dedicatioo  wbich  we  read  of  in  the  Gospel  or 
}>t.  John,  chap.  x.  ^J,  and  which  is  said  to  be  in  ninter, 
and  could  not,  tberefoiv,  be  kept  in  reaiembraoce  of  the  dedi- 
caitun  of  the  leniple  of  Solomon ;  for  that  was  in  the  seventh 
month,  which  i>i  just  alter  harvest,  I   Kings  viti.  2\  nor  of 
Zerubbflbcl  's  temple,  which  wan  dedicated  in  the  month  Adar. 
in  the  sprinjif.     It  must,  therefore,  be  the  fpBtival  which  wa* 
instituted  hy  Judns  Maccahieus,  on  his  having  puriHt'd  the 
temple  and  altar  from  the  pollution  of  Antiochua.     I'his  feast 
was  cdebnLt*:d  for  eight  duvs  succcMively,  from  the  twenty- 
fifUi  day  of  thi;  nioiitii  Cuiileu,  luiHweriug  to  our  Deceuitwr; 
]  Maccab.  iv.  69.     And  it  b  also  mentioned  by  Josepbus  a« 
a  fwstival  to  which  great  regard  was  paid  in  bio  time.*     Tliis 
fcstiviU  i»  Btill  observed  by  tJic  Jews ;  yet  not  as  a  time  of  re- 
joicing, but  of  mourning,  on  account  of  the  deatrurtioti  of  thoir 
temple,  and  the  calamities  whicif  hare  befallen  their  nation. 
U'hen  this  second  temple  wa«  grown  old,  and  out  of  repair, 
having  stood  Ave  hundred  yeara,  king  Herod,  in  qrder  to  In- 
gratiate hiniAelf  with  the  Jewa,  and  to  perpetuate  his  own 
memory,  oflered  to  rebuild  it:  which  brings  tts, 

Thirdly.  To  Herod's  temple,  which  was  a  far  more  niog- 

jfiificeot  fttructure  than  Zerubbabel'H,  and  came  much  nearer 

to  the  glory  of  Solomon's.     Tacitus,  the  Roman  historian. 

it  "  Immensse  opulentise  t«mplum,"»  temple  of  immense 

!ncc.+    JosephuB  says,  it  waa  the  most  B.stonishing  struc- 

lure  he  had  over  seen  or  heard  of,  as  well  on  account  of  its 

E'tnhitecture  as  its  magnitude,  and  likewiae  the  richness  and 

rasgniHcence  of  its  various  partH,  and  the  fame  and  repnta- 

|>tion  rd'its  sacred  appurtenances.:^     As  for  Rabbi  Jehnda,  the 

''Coiiipiler  of  the  Talmud,  and  ofher  more  modem  wTiters,  who 

thnve  gircn  us  descriptiou5  of  this  temple,  which  none  uf  tliem 

liud  ever  seen,  we  can  hare  httle  dependence  on  their  «c- 

|counts,  es)M!cially  aa  tbey  differ  so  much  from  one  another, 

'  each  having,  lu  a  maimer,  erected  a  separate  edifice ;  to  which 

lone  cannot  help  suAjiecLiiig,  that  the  strength  of  imagination 

I  Bomvtimoa  contributed  more  largely  than  the  knowledge  of 

*  AniM).  lib.  xii  cap-  rii.  MCt.  vi(.  p.  OIT,  edit.  tUverc 
t  Tidl.  lltMor.  lib.  V.  wet  viU.  p.  S03,  mliL  Clug.  1T43- 
t  Jowpli.  dc  Bell.  Jwlaic.  lib.  vt.  cap.  iv.  sccl  viii.  p.  38e,  edit.  Ita- 
v«rc. 


IBWUB    ARTIQIilTIEa. 


(>OOK  11. 


hiiCH7>    B«t  JoMpliai  wu  faiianir  a  pcMt  u  the  Icmpie  ha 
llfurnhn^  and  wrote  sood  after  Uc  dotmctum,  when,  tf  be 
had  gtrcn  a  false,  or  renmkaUy  imccunite  aocotmt,  be  mi^bt 
,  hftTC  been  cootndictod  by  pumben  wbo  bad  viewad  it  as  well 
'•■  hisndf.     For  that  rcasoo,  he  is  to  be  credited  bejood  anj 
(/ th«  re*t,*  ihoQ^  one  cannot  avoid  nspeetiag,  that  erea 
,  jo  hb  descnptioo   there  Is  some  panegyric  exceeding  tbe 
bODoda  of  truth,  intermixed  nith  faithful  and  exact  oanatJTe; 
for  instance,  when  be  lelU  us  of  sauw  utonefr  in  the  building 
Ibrty-tive  cubiUi  long,  fire  hi^,  and  nx  broad.    Tbat  then 
were,  iiKleed,  some  extraordioary  large  stooen,  may  be  col- 
lected from  tbe  following  passage  of  the  evaiigt;li)tt  Moxk : 
"  And  as  be  neot  out  of  the  temple,  one  of  hit)  disciples  saitb 
unto  Kim,  Master,  ace  what  manner  of  atone*  and  what  boiid- 
iogs  arc  here!"  chap.  xiii.  1.     And  in  Luke  they  are  atyted 
"  goodly  stones ;"  chap.  xxi.  5.     But  1  apprehend  it  would 
puzzle  all  tbe  mathematicians  of  the  present  age  to  contrive 
machinea  by  vbich  stones  of  &ucb  prodigious  weight  and  aiu^ 
M  tboae  mentioned  by  Jutktphus,  could  be  raised  and  managed. 
We  are  to  consider  he  wrote  before  the  invention  of  pdntiii^i 
when  books  could  not  be  »oon  and  eaaily  pablisbed  and  dia-  \ 
perw.-d  into  many  hands,  aa  they  now  we.     It  ia  poasiblej 
therefore,  a  vain  deaire  of  exalting  tbe  gkiry  of  bta  natioQ* 
might  prevail  with  him,  in  some  cases,  above  a  strict  tcgaid 
to  truth,  when  it  was  probable,  none,  who  w«re  able  to  con*- 
tradict  him,  might  ever  see  hia  book;  or  if  they  should,  and 
were  of  hiM  own  oatiun,  they  would  not  be  inclined  to  du  it.'t 
Uitbertu  we  have  only  considered  llic  Irmplr  it^lf,  ^^liicb 
conni-stcd  of  the  portico,  the  sancLuarv.  and  the  holy  of  holies. 
But  Uiia  was  only  a,  amall  part  of  the  aacred  building  on  the 
top  of  Mount  Moi'iahi  for  the  tumple  waa  surrounded  wiU> 
apaciouM  courts,  making  a  square  of  half  a  mile  in  circum- 
&qeDce. 

^  Sm  hH  l>CK:hi>tio»  of  Um  Temple,  4c  BtU.  Judaic.  )■)».  *.  cap.  v.j 
p.  33l,«iKq. 

t  Time  u,  tiuwwei,  ft  Mipming  acomaat  ia  Mr.  Maundnl's 
p.  130,  «dit.  1T49,  Oxon,  of  the  itn  of  uian  Mofio,  which,  he  aakh,  U] 
■aw  linoMlf  ID  a  wait  «|iidi.«acoaipaned  Uw  ietnple  at  fialbcc ;  aoe  i 
WH  iwtujr-ooe,  sad  two  odwn  nch  twmty  jrmnU  lonf^  (our  ymnb  dwp,' 
sad  asmn^brmd.    And  the  ouiboncf  du  OnKfnalUliiotjquouOe  La 
Rotjur,  a  Fmrh  anitior,  iu  givin){  the  lanw  MCouni. 


UP-  1.] 


tUPLR. 


369 


The  hrst  couri.  whicK  encompawrd  Uie  temple  imd  ih^ 
uiher  courts,  was  called  the  court  of  Uic  Gentileij;  beoamc 
GentilcN  were  allowed  to  come  into  it*  but  do  farther.  U  was 
encioBed  with  a  wall,  Iweuty  cubits  hj(;b.  un  the  top  of  which 
wen  cbuDlwrs,  or  guUcriM,  8u[ii)urt<:;cl  by  the  wdU  ou  the 
oul«r  «ide,  and  by  rows  of  columiw  on  the  msjdf;  as  the 
sideii  of  the  Royal  Bxch&nge,  or  the  Piazzas  in  Covent 
Garden  are.  These  ])inzzas  uf  tlin  tctmplr  are  called  oroai  by 
Josephufi,  and  in  the  New  Testament;  which  we  tronslftte 
jwrches,  though  not  very  properly,  for  the  English  word 
rch  coiiveyH  a  very  ditfereiU  idea  from  the  Greek  word 
roa,  which  16  better  rendered  piazza.  That  ou  the  cast  side 
Ijraif  called  Solouion's  piazza  (««e  John  x.  '23 ;  Acta  lii.  11). 
:ause  it  stood  upon  a  vast  terrace,  which  he  built  up  from 
rilie  valley  Wneiith,  four  hundred  cubitii  high,  in  order  to  en- 
ihrgc  the  area  on  the  top  of  the  mountain,  and  make  it  equal 
the  plan  of  his  intended  building.  As  this  terrace  was  the 
iy  work  of  SuloniDn'»  remaining  in  Hvrod's  temple,  liic 
Ifiiaitza,  tliut  stood  upon  it^  still  retained  the  name  of  the  former 
iriaee. 

Of  the  vame  kind  mlh  ttiese  pin/zas  were  doubtless  the  five 
rooi)  which  Huriuuuded  the  pool  of  Bethewla ;  Joiiu  Vf  'J- 
|Tb*  pool  was  probably  a  pentagon,  and  the  pioxzav  round  it 
|<iren!  designed  to  shelter  from  the  weather  the  multitude  of 
!  ^iseoMd  peraons  who  lay  wailing  for  a  cure  by  the  miraculous 
>vittue  of  those  waters.  ,if, 

Within  this  outward  great  court  was  a  leas  courtj  of  bb 
oblong,  ruolangulax  flgur«,  near  to  the  west  end  uf  which  the 
temple  stood.  Into  this  court  none  hut  IsractiLes  mi^ht  enter. 
It  was  also  surrounded  with  a  wall,  and  adorned  with  piazzas, 
in  tiie  manner  of  the  groat  court.  Thu  rabbies  speak  uf  two 
walls,  and  a  space  between  them  of  ten  cubits  broad,  which 
tliey  call  the  /Vi  chfl,  that  |>artcd  the  court  of  the  laraelitM 
from  ths  court  of  the  Gentiles.  This  is  what  they  understand 
by  the  word  Sn  in  the  Lamentations  of  Jeremiah,  chap.  ii.  H; 
"  Hft  made  tha  cAs/  and  the  wall  to  lament ;  they  languished 
togather."*     But  howevor  that  be,  the  wall  tliat  divided  be- 1 

*  Vid.  Bdaitani.  4%  A^itda  Taaipli,  cap.  m-  ascL  ui.  p.  30,  Otnii 
FiKkuli  SeilL    Thoi  li^  hDinw»  a  mtttake  in  the  tnotlaiian ;  ioricad  of 


900 


JBWtVH    ANTIQUITIES. 


[book  II. 


lwe«ii  the  couit  of  the  GvDUles  mnd  the  eosrt  of  the  ImeUu 
b  «nilently  aHuded  to  in  the  Mkumag  pasMip  of  Su  Pial  ;,j 
**  But  now  in  Christ  Jesiu,  ye,  who  mmeiiax  vtere  afmr  o^j 
■re  mnd<r  nigh  by  the  blood  of  Christ :  for  he  is  oar  prare^ , 
who  haib  made  both  onn,  and  hath  broken  down  the  middle 
wall  of  pftrtitioo  between  us,"  Eph.  ii.  13,  14 :  which  ex- 
presKcs  the  unioa  of  tbe  Jews  and  Gentiles  in  ow  cfaarch  b^r 
Jesus  Christ. 

In  the  outer  court  was  probably  Vept  the  mtukvi  of  bcvMa 
for  sacrifice,  which  is  mentioned  by  St.  John.  chap.  ii.  M; 
und  there  likewise  were  tlie  money-changers,  which  he  flbo>, 
apeaks  of,  who  for  a  Bmall  ^mtuily  famished  people,  in  ex* 
change  for  other  cum.  with  half  liliekeiR,  for  payment  of  the 
annua]  tribute  which  e^-ery  Israelite  was  to  give  into  the  aa-' 
cred  treasoTi,-. 

The  court  of  the  Israelites  was  divided  into  two  pmrtH. 
The  first,  entering  at  the  east  end,  was  called  the  court  of  the 
women,  becauec  they  were  iiDuwed  to  come  no  nearer  the 
temple  than  that  court.     Of  this,  indeed,  wc  have  no  account 
in  Scripture,  except  it  be  the  same  that  was  called,  in  Jeho- 
■haphat'a  time,  the  new  court;  '2  Chron.  xx,  i,    Tliere  tteem 
to  hare  been  but  two  courts  onginally  belonging  to  ^^olomon's 
temple;  one  called  "the  court  of  the  prieats;"  the  other, 
the  great  court,"  chap,  ir.  f) ;  nnd  we  read  that  "  Manaftwh 
built  oltara  for  all  the  hosts  of  heaven^  in  the  two  courts  of 
the  house  of  the  Lord ;"  cliap.  xxxiii.  6.     In  the  great,  or 
outward  court,  devout  Gentiles  were  allowed  to  pay  their  de- 
votion to  the  God  of  Israel ;  and  in  the  court  of  the  priests, 
[«r  the  inner  court,  Uie  priests  and  other  Israelites  worebipped. 
And  as  in  those  times  there  tteems  to  have  been  no  other  dis- 
tincrion  of  courts  but  these  two,  the  setting  the  women  at  a 
greater  distance  from  the  temple,  and  fntm  the  sptrctal  lokcmi 
nf  God's  presence,  than  tbe  men,  must  have  been  tlie  con- 
trivance of  some  later  ages,  without  any  divine  institution, 
that  we  find,  lo  support  it. 

In  this  court  of  the  women  there  was  placed  one  chest,  or 

biiag  ■lUdodinc,  in  bftiight  tm  cvbiu,  it  ■hould  be  lautudiner  n>  braadih. 
Vid.  Miilici.  til.  Middotli.  cap.  ii.  uct.  iii.  L'EnptKui,  ooL  S,  fti  kw. 
torn.  w.  p.  tM,  Sunnhas. 


fn*p."r.] 


THB   THWFtf. 


^i 


muTt;  th«  icwg  aay  eleven,  for  r&ceiriiig  the  roluntan*  coti- 
tribiitions  of  the  people  ton*ar<l  defraving  the  chargcfi  of  pub- 
lic worship:  auch  as  ptx>riiline:  ihe  public  sacrificeR,  wood  for 
ihe  altar,  salt,  aod  other  nerossariee.  That  part  «f  the  urea 
where  these  cheats  were  placed,  wa»  Ihe  yaZtnf,vXaiao¥,  or 
treasury,  mentioned  by  St.  Maik,  chap.  xii.  41-  And  per- 
haps the  whole  court,  or  at  least  the  piazza  on  cue  ^dc  and 
the  chumber^  over  It,  in  i»hich  ihe  aacred  stores  were  kept, 
was  from  hence  called  fay  the  name  name ;  as  the  following 
passage  of  St.  John  Reema  to  imply  :  "These  word!!  spake 
Jevna  in  tlie  Lreasurv,  as  he  taught  in  the  temple;"  John  riij. 
'20. 

From  the  court  of  the  women,  which  waft  on  higher  ground 
Uian  the  court  of  the  Gentiles.  iJiey  ascended  by  fifteen  steps 
into  the  inner  court,  in  which  the  temple  and  altar  stood. 
Into  thia  court,  not  only  the  priests,  but  oil  male  Israditea 
might  enter.  Nererthele^^,  in  tliis  court  Uiere  wrb  a  distinc- 
tion m-dde  in  Hcrud'b  temple,  uf  which  we  read  nothing  ia 
Solomon's,  between  the  court  uf  the  priests  and  that  of  the 
{>eoplc.  The  court  of  the  privsta  wa»  nothing  but  an  tnclo- 
flure  of  a  rail  or  vnkU  of  one  cubit  high,  round  iibout  the  altar, 
nt  a  convenient  distance  from  it,  to  which  the  people  were  to 
bring  their  offoriDgs  and  sacrifices;  but  none  beside  the 
priests  were  allowed  to  come  within  thut  cucluaurc. 

From  hence  probtibty  the  Papists  have  token  the  biot  of 
railing  in  their  alnrs. 

Herod  b<.>gan  to  build  the  temple  about  sixteen  years  be- 
fore the  birth  of  ChriAt,  and  no  fur  couipltted  it  in  nine  years 
and  a  half,  that  it  was  iit  for  diiioe  service.  In  all  which 
time,  the  Jews  say.  it  never  mined  in  the  day  time,  but  only 
in  the  night,  that  the  sacred  building  might  not  be  retarded. 
However,  the  outbuildinfi^  ol  the  courts  were  not  finished 
till  aevvnU  years  aiier  our  Saviour's  deutli ;  so  that  when  be 
was  about  thirty  yeurs  old.  the  temple  had  been  forty^aix  in 
Iniilding;  which  is  the  mvauiug  of  this  pMaage  in  the  «van- 
geJiMt  John:  "Forty  and  six  years  was," Mco&ifiv^n,  which 
should  rather  be  rendered,  bath  been,  "  this  temple  in  build- 
ing;'* chap.  ii.  "JO. 

The  external  gtory  of  this  latter  tcmplo  couistni  not  only 


363 


JEWISH    ANTIQlilTIES. 


[book  II. 


in  the  opalenee  snd  magniSceace  of  the  bailding.  b«t  in  the 
licli  gift>,  mwa^mimru,  with  which  it  wis  Mlonwd,  aad  lAieh 
atdbed  the  arimiration  of  thoae  who  beheld  them;  Lokc 
xii.5.  Thehw^ingnpof  cMia^Mim^oreoaeecratedgtflBfWM 
eommon  in  most  of  the  encicnt  temple*;  ••  we  find  it  perti- 
eakzly  wu  in  the  tem|^  at  Jenuakm ;  when,  wnoag  the 
xeet,  was  a  goiden  tahle  given  bjr  Pomperf .  end  aennl  golden 
vines  of  exquisite  workmanship,  md  of  an  immeiuesiie»  with 
clnsters,  ssith  Joaefrfias,  muSpo/i^KHt,  as  tall  as  a  man.* 

This  magnificent  temple  was  at  length,  thioo^  the  rif^te* 
oos  jodgment  at  God  on  that  wicked  and  abaadooed  nation, 
who  had  literally  tuned  it  into  a  den  of  thieves,  atteify 
destroyed  by  the  Bomans,  on  die  nme  month,  and  on  the 
same  day  of  the  month,  on  which  Solomon's  temple  was 
dcetn^od  by  the  Bafa7loniBn8.t 

•  j4Mph.  de  Bdl.  Jodsic.  lib.  t.  a^  -r.  wet.  it.  j>.  333,  «dit.  Hanrc. 

t  Ontbif  sabject  maj  be  eonsaked  Light&KK*t  DcMripUon  of  tbe  Tem- 
ple, apd  Capel's  Templi  HienwriTinitaiu  triplex  deUncatw  ex  \'nialpa»do, 
Joaqibo,  MumoDide  et  TUmode,  prefixed  to  WaHon's  Poljrglot 


CHAPTER   II. 


THH    SYNACOGUSa,   SCHOOLS.   AND    HOOSBB   OF 
FBATEH. 

The  t«rm  «ynagogu«,  priinahly  Bigtufi.'ing  an  Buembly, 
canM,  like  the  wrord  church,  to  be  applied  to  places  in  which 
any  udemblicti,  (i!tp(!<:ialiy  ihoac  for  tlio  worahip  of  God,  met, 
or  were  convened.  The  Jews  uae  it  in  the  prinuury  scum,  wheu 
they  speak  of  the  great  Ayoagogae;  meaning  tlie  court  of  «e- 
r«nty  etdent,  whii'h  they  pretend  to  have  bt«n  instituted  ori- 
gimlly  by  Moeee,  and  tlie  membere  of  which  thoy  afterward 
iacceased  to  one  hutidied  and  twenty. 

We  are  uuw  to  tr«at  of  syuugu^uea.  chiefly  iu  Uw  latlei 
ncnse :  uamcly.  a«  denoting  places  of  worship.  And  thui 
ihey  were  a  kind  of  chapeU  of  «ase  to  tlic  teiapte.  and  ori- 
ginally  intended  for  the  convenience  of  riach  m  \iv«tl  too  re- 
mote atatcdly  to  attend  the  public  worship  thi^re.  Rut  in  the 
latter  agea  of  the  Jewish  Etate^  ayoagogues  were  niulttplicd 
fmr  beyond  what  such  coovciueuce  requirvd.  If  we  may  be* 
tieve  the  labhics,  there  were  no  leu  than  four  hundred  and 
eighty,  or,  according  to  others,  four  hundred  and  i*mty,*  of 
titera  ID  JeruMlem,  where  the  temple  stood.  So  great  » 
number  indeed  exceed*  alt  reasouabU  b«lief.  3fei-«rthele«i^ 
it  ia  easy  to  imagine,  that  aa  the  erecting  synagogues  canw  to 
be  considered  as  a  very  maitcrioua  work  of  piety  (see  Lukf 
rii.  4,  5),  the  number  might  soon  be  incroaacd,  by  the  auper- 
Htition  of  rehgiona  zealots,  beyond  all  necesuty  or  c«ih- 
venieuce. 

The  alouNt  profound  silence  of  the  Old  Testament  coQ' 
ceming  syoagoguea  hath  uiduced  iie\-eral  learned  man  to  con- 

*  Cemar.  Hierotol.  tit.  Mefill.  cap.  iii.  M.  73,  c«L  4,  and  tit.  Cudiuboih, 
oq).  ziii.  M.  35,  cot.  3.  Vid.  Stldoi.  PpaUgmn.  in  lifania  daftiicawiwi- 
ba  in  Booa  DffimcHinim.  p.  19,  10,  apod  Opeta,  ni,  u.  uw.  i  Of  Ij^i- 
fcM,  CflMur.Cboioinfh.  MaiL  urn. 


364 


JKWISH    jhKTIQl'ITISf. 


[flOOK  II. 


clud«,  that  they  had  n  very  late  original.  Mr.  Ba«nag?  »up- 
|Kwes  thotn  to  be  coeral  uith  the  traditions  in  the  time  of  the 
AsmoD«Hn  princes,  bttt  a  few  ages  before  Christ.  Dr.  Pri- 
rleaux  does  not  admit  there  were  any  ttynagogneft  before  the 
Babylonish  captiriLy.*  \'itringa  Js  of  the  etme  opinion,  and 
hath  said  a  great  deal  in  support  of  it.f  In  farour  of  which 
•eDtimeiiL  Reluud  also  quoteti  Mime  padsages  from  the  rab- 
bies.{  But  I  cannot  think  llteir  ttrgumenU  arc  coudii»ive. 
For,  Id  the  Mrenty-foarth  r>afaD,  which  seenu  to  have  boeu 
written  on  occasion  of  the  Babylonish  captivjtr,  there  i»  men- 
tion madf  of  their  enemies  having  burnt  or  deAtroved  "  »l)  the 
^nogoguee  of  God  in  the  land/'  in>a  V«-v*Tiro-V3  enl-mongmt- 
d&i^i  baarets,  Ft>ahn  txxiv.  H :  in  which  pas^n^  not  only 
vryti  mongnadhi,  from  *iy*  jaa^nadh,  coavrmrrjent  ad  tocum 
tetapuique  stalutum,  Heenis  to  be  properly  translated  syna- 
gogues, where  the  people  wure  statedly  to  meet  for  dirino 
worship;  but  the  words  ^3  ro/ and  mta  baartta,  at!  tJie  sjTia- 
go|pie«of  God  in  the  land,  being  added,  prevent  our  under- 
standing this  expression,  as  Mine  do,  only  uf  the  letuple.  aud 
the  holy  places  belonging  to  it  at  JerusaJem.  \'itni^  secma 
HPOHible  of  tho  force  of  thlrt  ars'umrnt,  and  pndeavours,  there- 
fore, to  show,  that  the  phrase  may  either  mean  all  ihc  places 
throughout  the  land,  where  God  had  occasionally  met  his 
people  in  old  linie,  aud  which,  on  that  account,  were  hnil  in 
peculiar  renemtion  :  or,  al  least,  the  schools  and  academies 
of  the  prophets.  An  interpretation  which  seems  not  very 
natural ;  and  indeed  this  learned  author  himself  was  so  doubt- 
ful of  it,  that  ho  adds,  discerning  persons  will  not  imagine, 
that  this  one  passage,  which  is  of  an  uncertain  .lense,  is  suf- 
ficient to  counterbalance  the  argunienti«  I  liare  produced,  to 
prove  that  synagogues  were  of  a  later  original. 

Again.  I  observe,  that  St.  James  speaka  of  Mosea  being 
resd  in  Uie  synagognea  " of  old  time;"  Acta  xv.  21.  And 
indeed  it  can  hardly  be  imagined,  that  the  bulk  of  a  nation, 
which  was  the  only  vihible  church  of  God  in  the  world,  should, 
in  theii  purest  times,  in  the  days  of  Joshua,  SamueJ^  and 
David,  seldom  or  never  pay  him  auy  pubhc  worship:  and 

*  Coiiuecl.  vol.  li.  p.  534 — 536. 

f  Vimni).  da  Synaf.  VeL  lib.  i.  put  li.  cap.  it. — ui. 

X  K«laiul.  Aauq.  Sser  psrt  i.  cap.  i.  xjct.  tti.  p.  las,  ISP,  3d  *AA.  Ifir. 


cH.\r.  It.] 


THN   •V*IAAe»l 


365 


thitt  niuti  have  been  the  case,  if  ihey  bad  noctiicr  placea  for 
it  bv8i<)ee  the  Uibernacle;  and  on  this  «appo»itioi)  likewise 
the  Sitbbath  could  not  be  kept  Accordini^  to  tbo  law.  which  re- 
qiiin^l  a  holy  convocation,  ttnj5-M">pO  miknt-kodkeUi,  on.  or 
for,  (hilt  day,  in,  or  among,  all  thi-ir  dweUiDir^,  or  throogbout 
the  whole  land;  Ler.xxiii.S.  Tbe  word  inpo  mikra,  which 
we  render  a  convocation,  seeioK  more  naturally  to  import  a 
place  of  public  worship  in  which  the  people  a^emhled  than 
th«  asBeoibty  itself.  As  in  the  following  passage  of  Isoiiih : 
"  And  the  Lord  wUI  create  upon  every  dwelling  place  of 
mount  Zion,  and  upon  her  nwtcmhlics,  rnM^'MS  mikraje/ia,  a 
cloud  and  smolce  by  day,  and  the  shming  of  a  tlnming  Are  by 
night,"  chap.  iv.  6 :  iu  whidi  there  in  a  manifest  alliiaion  to 
the  taberiuirlc,  whereon  the  cloud  and  pillar  of  &re  reaiteil  in 
the  wildenictM  i  Exod.  xl.  38.  And  what  then  could  theae 
unp  snpa  mikr^  kodhesJ*  be>  bat  ayaagoguen,  or  edifices  for 
public  worship  !* 

Mowover,  the  diopute  perhupa  may  be  compronnsed  if  we 
allow  that  tbe  custom  of  erecting  those  turta  uf  chapeU,  in 
lat«r  ages  called  synagogues,  and  appmpnated  to  public  wor- 
ship alonf.  first  bepin  after  the  rwtiini  iVnm  the  captivity  ; 
and  that  in  former  fimt-g,  from  their  fintt  seidemunt  in  the 
land  of  Canaan,  the  peoplu  used  to  meet  ettbrr  in  the  open 
nir.  or  in  dwelling  hnuKK.  particularly  in  the  houM'S  of  the 
prophet*  ('<■>«  seems  to  be  intinifttO'd  in  the  hnsbniid  of  the  Shu- 
ndmite  inquiring  of  hor,  whi<n  she  was  going  to  Klisha's  house 
on  occasion  of  the  desith  of  her  son,  "  Wherefore  wii(  ihoa 
go  to  him  to  day .'  It  is  neither  new  moon  nor  Sabbath," 
2  Kings  iv.  23),  or  in  any  other  phice  or  buildinc:  convenient 
for  the  purpose. 

But  though  we  cannot  help  concluding  they  had  extempore 
nyna-^ogueH.  if  we  iii;iy  *o  ulyle  them,  without  which  religious 
atiaombliett  could  not  be  ordinarily  held,  from  their  lirvt  settle- 
ment in  <:anaan ;  neverthelesit,  it  must  be  acknowledged,  these 
aasembties  were  wnnetimes  neglectefl,  aiul  in  a  manner  laid 
aside,  for  yean  together;  which  made  it  necessary  for  Je- 
huMhapbut  to  send  Lcvites,  a  sort  of  itinerant  prenchcrv,  with 
u  book  of  tbe  law  wiUi  ihcm,  thnmghout  the  cities  of  Judab ; 

*  Sm  oti  ilii*  Mib}Kr,  Levriveker.  dn  tU[iuhl.  Hi^hr.  lib.  viH-  ritrt  r 
MCL  ii. 


366 


JEWISH    ANTigVITIESi. 


[book  II. 


2  Chron.  xvii.  9.  And  from  th«  long  disuse  of  reading  it  ii 
auch  public  assembtieK,  tlie  knowlcil£;e  oP  the  law  wn«  at  a  ver 
low  ebb  in  Joaiah's  time;  nhirh  may  he  fiupp4>H«d.  in  part,! 
have  occasioned  the  pleasure  and  Knrpn»e  of  the  king  and  of 
Hilkiab  the  bi^h-priest,  when  the  boob,  or  autog^ph,  of  the 
law,  irlitch  bad  been  long  ut;gluct«d  and  Io«t«  was  found,  aa 
they  were  repairing  the  temple;  2  Kings  xxii.  H, 

In  Uie  vixtli  chapter  of  the  Acts  of  the  Apotdes  there  i% 
mention  made  of  the  nynitgogtie  of  the  Libertineo.  ver.  9j 
concerning  whom  there  are  ditferont  opiniona.  two  of  whicfr 
bid  fairest  for  the  trutli.  The  fintt  in  that  of  Qrotius  nn4' 
Vitringa,*  that  they  were  Italian  Jews  or  promlytM.  Thft 
ancient  Euniuns  difttinipiinhed  between  littertuaand  liftfrlinns. 
Liberlm  was  one  who  had  been  a  slave,  and  obtained  his  free* 
domrf'  lihertinut  was  the  eon  of  a  tihertus.X  But  thin  dia- 
tinction  m  after-ages  was  not  strictly  obwrved  ;  and  liberiinuM 
bIm>  caoie  to  be  used  for  one  not  born,  but  made  free,  iu  op- 
position to  ingettuun,  or  one  bom  frce.^  Whether  the  tihtr- 
lini  mentioned  in  this  paiisape  of  the  Act«  were  Gentile*,  who 
had  bi'coiue  proselytes  to  Judaism,  or  native  Jews,  who  having 
been  made  alaves  to  the  Komans  were  afterward  set  at  Ii- 
banyJI  and  in  remembrance  of  their  captivity  called  them^ 

•  Groi.  ID  loc.;  Viiniig.  ik'  Sjrtiag.  Veiefe,  lib.  i.  p*n  i.  c»p.  »iv-  jj.  15i 
m. 

t  Cati  Rotnaui  Bunt  Libetii,  qui  vmdkU,  ttmu  «ul  iMtauaenio, 
jure  iinpenlienle  numumu&i  lunt.     Llpian.  til.  L  tact.  vL 

J  TliU  npp««n  frou  the  Ibllowitig  pmmgc  of  Su«toanu  conenning  Clui^ 
dins,  who,  he  kay*,  w^  ignanu  1«inpohbtu  Apiiii  H  ddnccpa  aliqiumMlio 
LibertiiMM  dicto*,  non  i|MO«,  qui  nmnupiitienntur,  m.-)!  ingenuua  e>  tiii  pro- 
vnabtt.    In  ViiA  CLtwli,  rap.jwi?.  tecl.  ir.  p.  78,  Rti»ri. 

§  Quintiban.  d«  lasiiiutione  (>niK<hii,  lib-  *■  cap.  «.  p.  SU,  cdtL  Gibaoa, 
1^93.  Qui  s«rYus  est,  »i  nunutiututur  fit  Litwrtinu*.  Juitiniui.  Uutitut. 
lib.  L  tit  «-. :  Iib«ruui  »uat.  qui  ex  juxliL  stTrilut*  rmnuinuM  ■nnl.  Tit.  i*. 
liigenuus  est  u,  qui  tuiitn  ut  nuui  CKt,  Itbei  c"t;  aiicm  duuiKu  ingtnuu 
liHlriaMmto  ediQu  en,  live  ex  blicrtinU  daotnu,  «**«  rx  all«rn  liWnino,  i 
■IttfO  ingcnuo. 

II  Of  ih«M  thue  wenpmt  BumlNn  M  IUom.  IWutus  infarau  ui  (Aanal. 
lib.  ii.  cap.  tnucv.},  that  Ibut  thoiamd  Libcmal  of  ibc  Jewish  nipenitliai, 
u  he  >tyle*  it,  were  bani<ihed  bi  oite  time,  by  order  of  TibvmUf  mio  Su* 
dlitia;  Rnd  the  r«st  cofflmttodcd  to  quit  luly,  if  tlwy  did  not  abjure  by  • 
cenaia  day.  Sm  bIm  Stwtoniw  ia  \ak  Tibenl,  cap  znvi.:  JoMpfcis 
(Antiq.  lib.  xnii.  cap.  iii.  MCt.  v.  ediL  Uarac.)  nMBttau  the  mow  ha; 
and  Philo(L«Kat.  wA  Catum,  p.  785,  C,  «dil.  CokHi.  1613)  ipeaka  oik  jood 


OUA^.  II.]  THE    tVNAOOOVBS.  3ti7 

Mlveft  fibertini.  anrl  formfd  a  syn&gog;u?  by  thpmselvM.  U 
ditferenUy  coiij#ctured  by  the  learned.* 
'  It  in  probable,  the  Jews  of  Crrenia,  Alexttndha,  &c.,  buttt 
synsgognea  at  Jenisalem  »t  thfir  owii  charge,  for  the  use  of 
their  brrtthrcn  who  came  fruni  those  countries ;  as  the  Danes, 
Smdes.Scc.,  build  charchefl  for  the  use  of  their  own  country- 
men in  London ;  and  that  the  lltUiau  Jews  did  the  «Btne ;  and 
because  the  greatest  number  of  them  were  Hltfrtini,  their 
synagogue  was  therefore  called  the  synogc^e  of  the  LJber- 
tiuM. 

The  other  opinion,  which  is  hinted  by  Oecumeniufl  on  the 
Act8,+  and  mentioned  by  Dr.  Lardner,  as  more  lately  ad- 
vanced by  Mr.  Daniel  Gcrdea,^  professor  of  divinity  in  the 
university  of  Grouingen,  is  this,  that  the  Libertines  are  no 
called  from  a  city  or  coutitr\-  called  Libertus,  or  Libertiua,  in 
Africa,  about  Carthage.  }>uidas,  in  \\\*  Lexicon,  on  the  word 
^r/Bi^ifoc.  sAy&  it  was  ovo^a  tBvov^,  nomen  geriHs.  And  the 
glotia  inttrlintaru,  of  which  Nicolas  de  Lyra  made  great  use 
in  his  notes,  hath  over  the  word  Hbertini,  i  regione.  denoting 
that  they  were  so  styled  from  a  conntry. 

In  the  acts  of  (he  fRmous  conference  with  the  Donatists  at 
Carthage,  anno  411,  there  is  mentioned  one  Victor,  bishop 
of  the  church  of  Libertina :  and  in  tlie  actis  of  the  Lateran 
Council,  which  wax  held  in  649,  there  is  mention  ofJanuariu$ 
gratia  Dei  tpim>pu»  tawtte  ffefesia  TJbfrtineutia ;  and  there- 
lore  Fabricius,  in  hi?t  Geographicnl  fndev  of  Christian 
Biahoprica,  has  placed  IJbertina  in  what  was  called  Africa 
Propria,  or  the  proconsular  province  of  Africa.  Now.  as  all 
the  other  people  of  the  Reveml  sj'nngogues.  mentioned  in  this 
passage  of  the  Act«,  arc  denuminated  from  the  places  from 
whence  they  came ;  it  in  probable,  that  the  Libertines  wen 
KO  too ;  and  aa  the  Cyrenians  and  Alexandrians,  who  came 
from  Africa,  are  placed  next  to  the  Libertmcs  in  that  cala- 

put  of  the  cay  btjouA  the  Tiber,  as  inhabited  bjr  Jews,  who  wpre  momtf 
I^b^rlini,  bxiini;  bc«n  broaiibl  lo  Home  as  capttm  and  flRT««,  but  bcinit 
■na<)c  Ira  by  \hnt  muten,  wei«  peniilied  to  live  iccwdlng  to  iht-ir  own 
ritr*  ami  ctMonu. 

"  Vid.  Sddcn,  6r  Snn  ?l«.  ct  0«nL  lib.  ii.  cap.  ».  Oper.  rol.  i.  loia.  i 
p.  too,  301 ;  «t  Altm;.  de  Pnwljtii. 

t  In  loc.  lORi.  i.  p.  ST. 

I  Vid.  ejus  Extreh-  Acadcin.  lib.  Ui.  Anutel.  1738.  4io. 


tiiSfi 


JEWISH    AHTlQi'lTllt. 


[book  II. 


logue,  it  i«  probable  thty  aJao  bebc^ed  to  the  um«  countiy. 
So  Uiat,  upon  the  wbole.  tber«  Is  UtUe  reaaoa  to  doubt  of  the 
Libvrtiiies  being  to  called  from  the  place  from  whence  ihey 
came;*  and  the  order  of  the  names  in  the  catalogue  might 
lead  OB  to  think,  that  they  were  farther  uff  from  Jerusalem 
than  Alexaodha  and  Cymua,  which  will  carry  tt§  to  the  pro- 
conaular  province  iu  Africa  about  Carthdge.t 

When  Godwin  meiitioos  it  as  a  Jewish  tradition,  thai 
wheresoever  there  were  ten  men  of  Urad,  thurc  ought  to  be 
a  itynagogue  buitt,  he  u  aomc-nhat  mintalcen  in  the  meaniog 
of  tne  tradition,  which  was,  that  a  ^ymigogue  ought  to  be 
built  where  there  wuv  ten  c^j^ei  imitatuiu.  tliut  is,  men  of 
leisure,  who  could  lake  csnv  uf  the  afiaiia  of  the  synagogue, 
and  give  themselves  to  the  study  of  the  law.  So  saith  Light- 
foot,  understanding  it  tu  be  a  ijcuural  name  for  the  elders  or 
officers  of  the  syuuguguc.^  Uuwever,  utiiers  aie  uf  a  dif- 
ferent opinion ;  particularly  Rbenferdius,  who  hath  wrote  a 
l&rge  dissertation,  chieAy  agaiont  Lightfoot,  in  order  to  piove 
that  they  were  iwr&otis,  who  at  a  stated  sulaty  were  ub.i<;ed  to 
attend  the  service  of  the  symigogue  at  prupcr  hours,  tlutt 
whoever  came  might  find  a  audicieiit  number  to  make  a  lawful 
congregation,  which  the  Jews  imagine  must  consist,  at  least, 
of  ten.^ 

In  the  synagogue,  saith  Godwin,  the  scribes  ordinarily 
taught ;  but  not  only  they,  for  Christ  himself  also  taught  in 
them.  It  is  queried,  by  what  right  Christ  and  hia  apostles, 
who  h»d  no  public  cbamcter  among  the  Jrws,  taught  in  their 
synagogues  '.  In  onswer  to  which,  I>r.  I.ightfoot  obMrvea. 
that  though  (his  liberty  waa  allowed  to  no  ilhlcrate  pt-raun  or 


*  It  u  «iiq)njMig  ihsl  ihu  opitnoit  tboulci  be  nrjecufd  \)y  Mr.  ScUoi,  tintx 
he  liBlh  ttoi  onljT  rorntiMwd  il,  Init  quoli^  on  the  chxuumi  liit  paoHges  htm 
(NoducMl  uiii  of  Siiidu,  thf  (itos«a  lDi^in«*m,  and  itw  Ada  of  tlic  Coo- 
fercoee  ai  Carthafte.     [)*  Jure  Nitl.  rt  G«nl.,  ubi  atipni. 

t  S«e  Dr  Utnlner'*  Cs*r  of  tU  Ucmouuo,  p.  153 — IM. 

t  Vid.  LJKht&wl,  Uor.  Hebr  m  Mu.  iv.  i3. 

\  Vid.  Kheuftinlii  DiweilauoiM*  IIiiLuIuk.  dv  Ovctm  CXicMis  Sjost|ac«. 
Fnuickm.  IdM.  4)o. ;  Viuiiv,  de  i>ecviuvini  Otious,  Fransk.  LfiS?,  in  de- 
fuicK  of  «liu  be  lisd  ulvukocd  la  bh  Anihiijnago^.  Ftsjicker.  166^  cap.  n. 
iii.  «t  Quod«n  dr  Synaggg.  \'ctfre,  lib.  li.  cap.  n. — vtii^  when  Iw  ikows 
SI  tsrgt  tbm  ffoand*  of  LightloDt'i  opinion,  mon  fiilljr  than  he  had  dono  bin- 
mU,  but  Invtt*  the  dbpuW  wHlvienniiied. 


LIIAI'.   II.J 


Ttit!    ilHAUUCUKS. 


laechanic,  but  ouJy  to  the  leaniH) ;  they  nevertheless  granted 
it  to  prophets,  and  wurken>  of  latracleR,  and  such  as  set  up  far 
head*  aad  leaders  of  n«T  sects  ;*  I  suppose,  in  order  that 
they  might  infi:>nn  themsp|vc-s  of  their  dogmatA.  and  not  con- 
demn Ihcrn  unheHrd  nnd  nnknown.  And  under  aJI  these 
chnnictcni,  Chrint  and   his  aptwtles  wore  admitted   to   this 

He  that  gave  Uberty  to  preacti  was  termed  Afl^mtwr/Myo^; 
which  wonl  is  sometimes  uKd  m  a  lar^r  sense,  for  any  one 
of  the  officers  who  had  power  iti  thu  aHktrs  of  the  synagogue. 
Thus  in  the  tiiirteenth  chapter  of  the  Acts,  ver.  15,  we  read 
of  the  Ap\tmtvayurfai,  nilew  of  one  synagt^ue.  Sometime* 
il  is  used  in  it  (Stricter  sense,  for  the  president  or  chif:f  of  iIiom 
officers;  as  in  the  following  passsge  of  St.  Lake:  "  And  the 
ruler  of  the  synago^ie,  Ap\ttntvayur/oc.  answered  with  in- 
dication, because  that  Jesus  had  healed  on  the  sabbath-day  ;** 
chap,  jciii,  14.  And  perhapa  in  these  passBges  of  the  Act*: 
"  And  CrUpus.  the  chief  ruler  of  the  synagogue,  Ap\i9wayia- 
■yoc,  briiered  on  the  Lord  with  all  his  honse,"  chap,  n-iii.  8: 
■gam,  "  All  the  Greeks  took  .Snstliencn,  the  chief  ruler  of  the 
■ymgogue,  Ap\un>vayuyof;,  and  beat  him  before  the  judg- 
■leot-aent;"  ver.  17. 

Next  to  the  Apyunivayiayoc  was  an  olBcer.  wboee  province 
it  was  to  ofier  up  public  prayer  to  God  for  the  whole  con^^re- 
gation,  and  who  on  that  account  was  called  nuK  rn^c  the/iach 
zililior,  the  angel  of  the  churi:h,+  because,  as  their  measengcr, 
he  spoke  tn  GcmI  for  them.  Hence  the  pastunt  of  the  seven 
charehes  of  Asia,  in  the  book  of  the  Itevelatinn,  are  called 
bv  a  name  borrowed  from  the  synagogue,  "  augel«  of  the 
rhurches."  l>r.  Ligbtfuot  uiukes  this  officer  to  be  the  some 
with  ttie  '1(  irq/xrife.t  mentioned  in  the  fourth  chapter  uf  St. 
I.iike,  and  by  our  translators  rendered  "  minister;"  ver,  20. 
He  also  confounds  it  with  the  \m  thazaH,%  as  Vitringa  did 


*  Li^lfoot,  Hm.  Uebr.  m  Man.  i».  93,  mi  finna. 

i  Mah.  Hofii  ilawluuiah,  csp.  \y.  wci.  ix. ;  Uumon.  tt  Btntnor.  in  lot. 
win.  U.  p.  353,  edit.  S«i«ihu»,i  el  \'iuiii([.  de  Syns^.  Vewn,  lib.  iii.  psjt 
it.  tw^  i.  p>  &80 — Vii,  et  rap.  il.  p.  905,  v1  Kq 

I  See  his  Uamoay  ou  l/ihe  ■«.  20- 

I  &M  his  Honmiqr  oti  Luke  iv.  IS,  tect.  ■▼. 

2  B 


370  JEVIftB    4MTI1JV1TIES.  [HOOK  tl. 

wb«n  h«  wrote  ku  Archuyiugogiis  *  bul  na  matarer  eoosiile- 
nttion  b£  aftcmnui)  kliered  hu  o|)IaioQ. 

The  eJLizan,  1  apprehend,  was,  genentUy  al  least,  a  different 
officer  fran  tlw  theliach  zihbor,  aid  interior  lo  hiiu.  Some 
niidet^aiid  the  word  cAitzau  to  answis  to  the  Greek  Stwravoc  rt* 
bat  according  to  the  account  the  rabbies  give  of  his  office.^  it 
should  answer  to  the  EngUsh  word  sexton;  for  be  was  the 
•errant  of  the  synagogue,  a*  Dr.  Doddridge  on  the  forecited 
paSMge  of  St.  Luke  truuJates  the  word  'Yviipcrw,  Meminir  to 
undervtand  it.  as  tuo»t  interpreters  do,  of  the  cAaatn. 

The  wonthip  performed  in  the  flyuagogue  consisted  of  tliree 
partn. — rtading  tJie  Scriptarcs,  prayer,  and  preaching. 

llie  Scriptures  ihcy  read  were  the  wholi.*  law  of  Moma, 
and  portions  out  of  tlic  prophets,  and  hagiographn. 

The  law  whh  divided  intn  fiftv-three,  according  to  the 
Masoreis,  or.  according  to  others,  fifty-four  nicns  paraskotk. 
or  sections.  Fur  the  Jewish  year  consisted  of  twelve  lunar 
luonths,  alternately  of  twenty-nine  or  thirtv  dayfj,  that  is.  of 
fifty  weeks  and  fourdayB.  TheJewa,  iheret'urt,  in  iheu  divi- 
sion of  the  law  into  paroihoth,  or  sectionn,  had  a  respect  to 
their  intercalary  year,  which  was  CFcry  second  or  third,  and 
consiftted  of  thirteen  months;  so  th»t  the  whole  bw  wii«  re-ad 
over  this  year,  altoting  one  ptiratkah,  or  section,  to  cverv  snh- 
bath.  And  in  common  years  they  reduced  the  fifty -three  or 
fif^-fonr  sections  to  the  number  of  the  fifty  ftubhuttii^.  by  rend- 
ing two  flhorter  ones  together,  ae  often  as  there  was  occasion. 
They  began  the  course  of  reading  the  first  sabbath  after  the 
feast  of  tabernacles;  or  rather,  indeed,  on  the  sabbath-day 
before  that,  when  they  fint«he<I  the  last  course  of  nntding.  they 
also  made  a  beginning  of  the  new  course;^  that  ap,  as  the 
rabbles  say,  the  devil  might  not  accniie  them  to  Ood  of  being 
weary  of  reading  hin  law.|| 

*  Afchiiynsg.  p.  iS,  ei  Kq- 

t  Viiring.  de  Syang.  Veicie,  bb-  tu.  f*ti.  ti.  csp.  i*.  p.  014,  «t  ««|. 

t  Vid.  MiitiA.  Souli,  cap.  vfi.  net  rtt.;  Butnwr,  «  Wagenwil.  ui  loc. 
U»n.  tli.  p.  866,  edit.  Sncwrfna*.:  VjiTing.  de  Synag.  Vcierc,  ubt  tuprt,  cap. 
U.  p.  S95,  tl  teq. 

f  Scv  \')iitnRa  dc  Symg.  Va«n>,  tife.  ui.  pan  ii.  cap.  titl.  p.  064,  M1 
■..nudni.  I'hibtlog.  lUbr.  disMn-  ir. 

II  l.ruwlni,  uhi  Hipni,  tfCL  %M- 


riiAP.  nj 


THB   AVNAnaou«». 


371 


The  portions  splcctod  out  of  the  prophets  ore  called  rmDcn 
h/ipfilaroth.  The  tradition*  im,  thiil  when  Anti<»chus  Kpipha- 
nes  farbHd  them  reading  the  law  in  their  sytiftgo^ues,  they 
picliMi  out  portions  of  Iht^  prophuUi,  stmii^whal  luiswehiig  in 
si^nse  to  those  of  the  iaw,'!*  iind  read  them  on  the  satiie  days 
when  the  other  should  hare  been  ruatl.J 

The  second  imrt  of  t}ie  Hynagogoe  serrice  wnn  prayer.  For 
the  pcrfornmiice  of  which,  aaith  Dr.  Prideaux.  they  had  Iitiir- 
ffies,  in  which  are  all  the  prescriI»p-H  foniift  of  the  sytiaiio^ue 
worship.  The  most  solemn  part  of  thene  prayers  arc  eighteen 
collects,  which,  according  to  the  rabbies.  were  composed  and 
instituted  by  I^zra.  in  order  that  the  Jcwfc,  whoso  language 
after  the  captivity  wax  corri)pl«<l  with  many  biirbarous  tcnua. 
borrowed  from  other  languages,  nii^ht  be  nble  to  |>erforiii  their 
dt^rolinitJt  in  thi*  pure  lan^ai;c  of  their  own  country.  Thin  is 
the  account  which  Alainionides  givc^  out  of  the  Gemara,  of 
ihe  origin  of  ihe  Jewish  liturgies.'^     And  the  eighteen  col- 


*  Elias  Leviu,  in  Thbbl  od  Kul.  ^DD-  !lr«  dM  pusvge  (fUou>d  tiy  Vi- 
iHiifs,  ds  Synuf  Veura^  Ui.  lii.  pun  ii.  cup.  xi.  p.  I006.  Thia  trndition  of 
ilie  vtigm  vt  mdinf  the  bi^ihnuQih  is  very  improbaLic,  u  Viinaga  sboiri, 
p.  too?,  lOUB. 

1  Ttiki  lb*  pauntfa  of  the  prAphet*  wen  in  be  similar  le  (bo«e  of  tlM 
Uar  we  Are  tnlomictl  by  MainoniiJc*  iIf  Frvcibiu,  cap.  xili.  wcl.  li). ;  tee 
\'iuiii^-  p.  905,  W*i. 

I  Suv  ii  ulik-  or  the  i'onuhoth  Mud  IlBplitaradt  in  Mnimoii.  de  Ordiiw 
PrrcuDi  ii)  dc  \'oiaiD.  fHiservvt.  ad  Raj-moiHti  ftlwiiui  l'u};iu>«m  fidet, 
f^o■^fn.  p.  BO,  d  MC|,  p.  100,  ct  »c<].,  or  u  (li«  *ad  or  Atliiu's  Ilttbtew 

nihil*. 

Ill*  iJebatvd  amon^  iMmwI  ra*n,  wh«tlUT  tb«  Onek  version  of  the  Sep- 
iuai;itii  wu  aiKiemly  ii*«d  in  iltr  s^mkii^qw  uf  dww  J«w9  wlio  wen  not 
«iU  Tcrwtl  ill  lim  llelii«w;  ur  whether  ihe  oripnsl  aJoae  wu  md  to  tbaai, 
aaddieii  Interpreted.  We  have  already  decltred  ournpunon,  thui  ttieHel* 
lenHR*,  iwfflloDed  in  the  Arts,  were  Jnm,  vha  tueil  the  dndt  veraion  in 
nm«,  nr  in  thrir  vynaffogati.  See,  «n  the  oth«r  *ide  of  llic  quexion,  VI* 
UlitKa  (d«  iiyti»i.  Vrtrre,  lib,  iii.  |mn  ii-  cap.  iril.  p.  950 — 9SB),  *il>o  Ikath 
lobtHirrd  (o  prove,  iti(itHun  Srstiger  ( Aniinadrera.  uj  EuKbii  ('hronic«n,  p. 
134}  and  Wallon  (1'rttln^am.  ik-  »rc\.  xiv  p.  60),  t]wt  lui  (tnwk  reraia» 
WM  ever  a«rd  tn  any  Jrwuli  iiyiuKngiMn.  In  nippon  of  ibr  opinran  we 
havr  npooMtd,  lirsideB  Scvlipiof  anil  Walinn,  (v^  in  p4nicnliir,  llody  dtt 
Hililionini  Tritiboft,  lib.  lii.  pnn  i.  tap.  i   p.  3)4 — 333. 

j  Mainnn.de  I'iwiImii  rt  Itrikodid.  Sarettliil.  CAp.  1.  *ec\.  1.— 1>.  ex  Uem, 
1)1.  Eliif«chiiOi,fa>l  laiiii.  col.  i.;  <n  Mtyill.  (61.  >viii.  cvL  b.;  we  V'ttrinp, 
lib.  i.  pan  n.  cap.  xtl.p.  414— 4I«. 

2  ■  3 


373 


m  ANTIQUITIES. 


[hook  II. 


loctH,  in  pariiculur,  aru  mentioned  in  tho  Miahna.*  Uowcrcr, 
Bome  better  evidence  lliaii  that  uf  the  tiiluiudical  rubbieii  m 
requisite  in  order  to  prore  their  liturgies  to  Im  oF  so  high  na 
antiquity;  especially  when  some  of  their  pntycn,  as  Dr.  Pri- 
deaux  acknowledges,  neem  to  have  been  composed  aitei  the 
destruction  of  Jerusalem,  and  to  have  reference  to  it.t  It  it 
Gvidrnt  they  were  compoeod  when  thcrr  waa  no  temple,  nnr 
sacrifices;  kiucc  the  (seventeenth  collect  prays,  that  God  would 
restore  his  worship  to  the  inner  part  of  htti  house,  ntid  makf: 
haste  with  fervour  and  love  to  accept  the  burnt  sacrifices  of 
Israel,  itc-X  They  could  not,  therefore,  be  tlie  com|iQsitiun 
of  Ezra,  who  did  not  receive  his  comniiteion  from  Artaxerxos 
to  go  to  Judea  till  more  than  fifty  year*  after  the  second 
temple  was  built,  and  its  worship  restored.  However,  Dr. 
Prideaux,  not  doubting  hut  they  were  used,  at  len^tt  most  of 
them,  in  oTir  Saviour's  time,  and  consequently  that  he  joined 
in  them,^  whenever  he  went  into  the  KyDagognca,  as  he  did 
every  sabbath -<lay,  Luke  iv.  \(i,  inferK  from  heace  two  tbinga, 
as  he  saitu,  for  the  iwnsiderntioii  of  Dissenters. 

Isl.  "  That  our  Saviour  disliked  not  net  forms  of  prayer  iu 
public  worship." 

2dly.  "  That  he  was  content  tu  join  with  the  public  in  the 
meanest  fonns  (fpr  such  he  ullows  these  Jewifdi  forms  to  bo) 


*  Minim,  ui.  Bitrsiclioi)i.  cap.  it.  no.  m,  p.  14,  edit.  Surtabus. 

t  CoDAWt.  pun  i.  book  vi.  wl.  it.  p.  538,  iu>t«  (I.  tint)  nlit.  nw. 

i  Pridesuk,  uM  supr*.  p.  .'••(I.  &i%.  The  fiftti,  itniK  clcvenih,  nod  fan^ 
lecnth  collccu  luve  iltr  mme  ulUi.iton  and  ntetmct  u  iJic  >CTe«lHnili. 
8m  Um  ori^itkSl  |tfay«n  m  Muowuide*  (h  Online  Pr*cuni ;  or  m  Vttntifpi 
((!«  Synsg.  Vetera,  lib.  iii.  part  ii,  np.  xjv.  p.  1033 — 1U38),  wbu  olncnreav 
thtt  Um  TatmudiMU  wilt  Iwtii  tli«  Mwidmntli  rolled,  wluch  \irmyi  tot  Ow 
iMonuionor  Om  Icnplt  wo>n>hip(iMluc  uiiimtetium  IjcviiKuia  tn  Adjluiu 
DoBHit  tint,  u  he  intMUm  it),  lo  bs^v  been  luualljr  Kcitvd  by  ih«  Lhik  in 
ihs  temple  u  die  TeRM  of  ubinwcla;  wluch  b  awJi  an  vbranlity,  Um  ii 
cosduisfe  inalff  and  bIiows  \iw  Imk  ibo  Jewi^  UaditMNW  ooM-WDintt  lb* 
sntiqiiii^  and  ase  ct  dipit  luui|[W»  Ar«  to  ba  dvpeodad  upon. 

^  Suppuaiuft  tfaese  furrw  were  used  in  tiur  SavioorA  time,  il  will  aot  fot' 
low,  thjti  he  joined  i>t  ihcin,  or  vHnhip|>r<l  (mmI  t'v  ilnrm,  btcsuM  hp  fr^ 
<|u«mly«ttai»)Mltli«ieMislifyiiigoguta:  ^  Tut utiier reudoft- 

And  ind««(l  mnny  <irtbcni.u  lh«  suiIhk  -i         '  'r.  I'nittMU  ia  dK 

t>oeuiinal  Piper  (vol  lu-  nuinb.  iii.  |t.  1^—17)  jiuUy  utMctve*  and  >bu«», 
wen  sttdi  a  be  canixil  be  wppcMed  1o  tnve  joined  in,  not  being  euOMSlrnl 
wiih  hi*  chancter  ai>d  ciivwMUticM. 


CHAP. II.] 


TBb    SVKAGUCURS. 


373 


rather  than  Kcparate  from  it."  "  And  this,"  Bays  he,  "  m^ 
Rfltisfv  our  DiKiienters.  that  neither  our  using  set  forms  af 
pmyer  in  our  public  worship,  nor  the  using  of  Kuch  forms  as 
they  think  not  KulhctenUy  edifying,  can  be  objection  sufficient 
to  justify  Ihem  iu  their  refusal  to  join  vrith  us  in  the  dsu  of 
Ihcio."* 

As  both  these  inferences  are  built  upon  the  suppoNttion. 
that  forms  of  prayer  were  used  in  the  Jewish  church  in  our 
Saviour's  lime,  if  that  cannot  be  satiafactM'iJy  proved,  they 
stand  upon  a  vcf}'  pn'rurious  foundation.  And  though  the 
PuRtor  is  pleased  to  say  there  is  no  doubt  of  it,  yet,  uuless  he 
could  produce  soiite  better  and  earlier  evidence  than  the  tal- 
mudical  rablnes.  I  think  there  is  ^^rcut  reason  to  witlihold  our 
flKsrnt.  If  they  were  in  use  so  early  as  tbe  Jt^wtsh  writera 
pretend,  it  is  strange  there  should  bo  no  hint  of  it  in  the  CHd 
Testament  and  in  the  Apucrvphu  ;  and  if  they  came  into  use 
in  or  before  our  Saviour's  uoie,  bomc  intimation  of  it  might 
naturally  hare  been  expected  tn  the  New  TeBtament.  Nor 
i«  the  total  silence  of  JoMpbus  and  Philo.  and  all  other 
wrilem  previous  to  the  talniudical  rabbles,  easy  to  be  ac- 
counted for  on  supposition  tltat  such  liturgical  forms  were 
then  in  use. 

However,  granting  they  were  then  used,  and  that  our  Sa- 
viour ordinarily  attended  the  Jewish  public  worship,  at  that 
time  very  corrupt,  aud  loaded  with  ceremonies  uf  mere  human 
invention ;  it  may,  neverthelew,  be  doubted  how  far  his  ex- 
ample in  this  cate  will  oblige  us  (o  join  with  a  national  church 
in  any  forms  uf  worship,  which  we  apprehend  to  be  corrupted 
from  the  divine  institution:  for, 

Ut.  Thoiiixh  our  blessed  Saviour,  for  wise  reasons,  was  pra- 
>e»t  St  the  corrupt  worship  of  the  Jewisli  church,  he  frequently 
remonstrated  against  their  corruptions.  The  argument,  there- 
fonij  drawn  from  benee,  for  our  complying  witli  human  in- 
vcntiDna  and  corruptions  in  tlic  worship  of  iiwl^  seems  not 
quite  remote  from  thai  wluch  Canlinal  Bellarmiuo  uses  for 
tlie  womhip  of  angels  ;  "  St.  John  fell  down  before  an  angel, 
in  order  to  worship  liim  ;  and  why  are  we  blamed  for  doing 

*  TImi  mine  ati^jtaeot  b  used  by  Dr.  Whiiby  <m  Luke  tr.  10 :  by  ArA- 
l<    '  "  iKin,  senn.  crxxr.  vol.  ti).  p.  327,  fbl,;  by  Dr.  Brnnat,  ia  llta 

r>.'  t  11    r  :ry  (rf  Fornw  of  PfByw,  clisp.  I. — tii.,  and  by  several  odien. 


3t4 


iewrsn  ANTtgtilTiBs. 


[hook 


what  St.  John  did  V  To  which  Archbishop  TiUutsan  pmpcrly 
replicK,  Becauac  St.  John  wa&  reproved  by  tlie  aiii^el  for  doinj: 
whut  he  did.  In  like  manner  nhen  we  urt  asked,  i^hy  we 
cannot  comply  with  corrupt  lunitB  and  human  inventions,  uk 
Chnstdid  ? — we  may  reply,  Becautte  he  rcuuin&tmti'd  ajpiiust 
such  corrupt  forms  and  humiin  inveDttons,  and  reproved  tlio 
Jews  for  them.  Indeed,  if  thi«  argumenl  proves  any  thing,  it 
proves  too  much;  it  proves  that  we  must  not  only  comply  with 
corrupt  modes  and  forms  in  divine  worship,  but  that  wc  mu»t 
at  Ihe  same  time  continue  to  bear  our  tetttimony  ngainnt  such 
corruptions;  and  this,  we  apprr^hend,  would  not  onlv  be  dt^ 
agreeable  to  onr  Christian  brethren  with  whom  we  differ,  but 
wmild  ordinarily  be  the  cause  of  more  uncharitable  conten- 
tiomt,  and  give  a  more  mortal  wound  to  the  peace  of  the 
church,  for  the  sake  of  preserving  which  Uie  example  of  Chrrsl 
in  so  fltron^^ly  urged  n[>on  ns,  than  a  quiet  and  iwaeeable  sepa- 
nttiou.     Nottoudd. 

2dly.  Tliat  if  we  are  under  an  obligation,  from  the  example 
of  Chrifit,  to  comply  with  the  cstabiiiihed  worship  in  any  na- 
tion, I  apprehend  we  must  be  under  the  like  obti^ticin  to 
comply  witli  it  in  every  nation,  to  be  EpiscopalianM  or  Prt*- 
bytrriana,  Papisbi  or  Protectants,  according  to  the  law  and 
ronstitulion  of  the  country  in  which  we  reside. 

3)Uy.  Thoui^  our  Saviour  for  a  time  cornplicd  with  the 
corrupt  wurKhip  of  the  Jewish  church,  he  ucverthcles<L  iiftcr- 
ward  dissented,  and  set  up  another  church,  and  another  form, 
in  opposition  to  theirs;  cnjoiniiii;  on  hi«  ilisciples  a  noncon- 
fonoiiy  lo  the  riles  of  tiie  Jewii^h  church,  and  a  strict  and  cloae 
adherence  to  him  as  their  lawgiver,  and  to  hit  institutioas  as 
their  nile,  and  not  to  ttuflV-r  themsdves  to  be  ngntu  cnt:uiglr-d 
wiLli  till- yoke  of  carnal  and  ccrenioiual  ordinances,  but  to  stand 
fast  in  the  liberty  wherewith  Christ  hath  madis  them  free ;  tu 
own  and  submit  tu  his  authority  nlono  as  obligatory  on  con- 
science, and  Lo  oppose  every  usurpation  on  his  soveretgnty, 
and  every  invasion  of  tlie  righta  of  his  sabjecta.  Which  loads 
me  to  oWrve, 

•Ithly.  That  the  argument  '\a  built  on  this  mistaken  prin* 
ctplo.  that  the  Church  of  F.ngland  is  a  national  established 
church,  on  the  same,  or  as  good  authority  as  the  Jewish 
church  was.    That,  indeed,  was  a  divine  establishment :  and 


CHAV.  It.] 


THB   ftVKAOOeVHv 


I  all  [>«r»oiis  bom  in  tht>  land  of  Israel,  and  of  Jewi&li  ptirunt#i, 

,  being  ctiiisidereil  an  members  uf  it,  were  Uierelbre  Iraund  to 

i.coufonn  to  its  rites  and  worship,  at  ItraHt  so  far  as  they  were 

Loonsonant  to  the  divine  institution.     But  is  there  a  divine 

itablishmeot  of  any  natioiinl  churrh  under  ibe  gospel  dis- 

snsation  i     If  the  New  Testament  gives  us  no  oUicr  tdm  of 

[thti  churches  of  Christ,  but  their  being  voluntary  societicn, 

UuiUng.  under  thu  l»wa  of  Christ,  for  |)ublic  worehip,  iuid 

other  purposes  gf  religion  ;  then  i»  no  man  bom  u  member  of 

>any  church,  but  ever^-  one  is  at  liberty  to  join  himself  lo  thnt. 

kWliosc  contititution  and  worship  appear  to  him  most  agreeable 

tlie  rule  of  Scripture,  and  most  fur  his  own  edification. 

LAnd  since  the  unity  which  ihe  gospel  recommends  does  not 

toonsist  in  Uic  uiiifomuty  of  riteft  and  modes  of  worship,  but 

harmony  of  affection,  and  in  the  mutual  love  of  all  Chris- 

Itians;  it  follons,  that  the  peace  of  tbe  cburch  is  not  broken 

tiby  (|uiet  and  cou»cicutious  nonconformists,  but  by  those  who 

aru  billLT  and   violent  against  their  fellow -christians  for  not 

Approving  those  human  forms  of  which  they  arc  fond  and 

^tenacious.* 

The  third  part  of  their  synago^e  aerrice  wns  expounding 
Ethe  Scriptures,  and  preaching  to  the  people.  The  posture  in 
which  this  wns  ]>erformed,  whether  in  the  synagogue  or  other 
places  («ee  Matt.  v.  I,  aitd  l-ulte  v.  3),  was  sitting.  Accord- 
ingly, when  our  !:>aTiour  had  read  the  r^MCDn  haphlarnth,  in 
i^oagogue  at  Nazareth,  of  which  he  was  a  member,  hav- 
ing been  brought  up  in  that  city;  and  then,  imrtead  of  retiring 
to  bis  place,  >iat  down  in  the  desk  or  pulpit,  it  is  said,  "  the 
eye*  of  all  that  were  present  were  faaleoed  npon  him,"  as 
they  perceived  by  his  posture  thai  he  was  going  to  preach  to 
them ;  Luke  ir.  20.  And  when  Paul  and  liarnabiuf  wenl  into 
Uic  synagogue  at  Antioch.  and  sat  down,  thereby  intimHting 
^eir  dcaire  to  spcuk  lo  Uie  people,  if  they  might  be  permitted, 
mlcn  of  ib«  nyiiagogue  sent  to  them,  and  gave  them 
ive  ;  Acts  xiii.  14,  16. 

*  S««  M>.  ItobiRMn'*  Itdvin*  of  th«  ow  of  Lttair^ie^  in  answer  to  Df. 
Bcnnvt,  chap.  iu.  p.  49,  «l  mf.;  utd  ilw  VMct  U>  Dr.  PiideaUX  In  die  Occa» 
«>Qnal  1*>|)«r,  vol.  lii.  numb  lir. 

tr  any  an  dewno*  of  Imni;  iKtpJuntec)  «nth  the  Jrw»h  forms,  aiul  wilh 
ihetr  laaniirr  of  iliscbiirfiiis  ihr  duly  of  pulilk  prayer,  a*  diwmlivl  by  itir 
Tibbie»,  the;  miy  luve  ample  TULUtfaaion  in  Viinn)^,  <J«  Syiu^  Vm-n',  lib. 
lii.  pan  ii.  cap.  xiii. — iviii.,  or  in  ttuiocf.  de  Syot;.  Jniricl 


378 


JEWISH    AMTIQUITIBS. 


[book  II. 


Tlie  synagogues  w«re  used,  not  only  for  divine  service:,  but 
,for  holding  courts  of  justice,  especially  upon  ecclesiaittjcal 
.  «ffturs.  And  as  among  uh,  lessar  puntahmcntH  are  ofleo 
6i<:ted  in  tho  rotirt,  as  soon  at  judgment  is  given,  fur  iastaoce« 
burning  in  the  haud  ;  m>  auiuog  the  Jews,  ifie  putiishiueut  of  i 
beating  or  whipping  was  ol\en  iuHided  in  the  aynagoguc. 
while  the  coutt  was  «itting:  sec  Matt.  x.  17;  Luke  xii.  11  ; 
Acti>  xxii.  19. 

To  this  use  of  the  aynngoguc»,  for  holding  judiciary  cnuii«f 
I)r.  Whithy  thinks  St.  Jameat  refers,  when  he  aoys.  "  If  ihcio 
come    iuLo   your  asMViuhly,   k?  n|v  «vvay(uyi)v  iifiuu,   a  lUHil 
with  a  giild  ring,  iii  goodly  apparel,  and  tliere  come  ui  ulso  a^ 
poor  man  in  vile  raiment ;  and  ye  have  rtjipect  to  him  that^ 
wcareth  the  gay  clotbing,  and  say  uBto  him.  Sit  thuu  horc  ia : 
a  good  place ;  and  say  to  the  poor.  Stand  thou  there,  or  »it 
here  under  my  footstool ;  are  ye  not  partial  iu  yourselTe«,  uud^ 
ore  become  judges  of  evil  tlioughts,"  or  judge*  who  Ihiuk  nod] 
reason  iU  f  James  !i.  2- — i.    That  the  apostle  here  speaka 
coosiatorifs  for  civil  judicature  ia  argued,  lat.  From  the  uso  ofj 
the  word  avvaybiyti,  which  never  signifies  in  the  New  Teata->J 
menl  an  assembly  of  Christian  won^hipperv.     2dlv>  Vrmu  ihe^ 
word  wpoavw<Atr-^a  being  usett  to  express  ihe  partiality  liur«| 
censured,  in  the  claoK  iDU&ediateiy  preceding:  "My  bn^) 
tbren,  bare  not  the  faith  of  our  I^^nl  Jesus  Christ,  the  Lordj 
of  glory,  wilh  reaped  of  pi^r^ons,  tv  ratg  ir^iKr<LVDXq^|taic.''^ 
ver-  1.    Vow  this  term  is  mo«t  conimoitly,  if  not  always,  ua 
fori  partial  rcapeciof  persons  in  judgment ;  Like  the  inatant 
here  nioDtioned,  favouring  a  rich  man's  cause  before  a  poorl 
man's.     3dly.  The  pbrasu  "Sit  tliou  under  my  fociteiuol.* 
ver.  3,  most  naturally  refers  to  courts  of  juetice;  where  lImJ 
judge  is  comnioidy  exaUed  upon  a  higher  seat  Uiau  the  rent  of| 
tlw  aaBtunbly ;  but  it  camiot  be  well  applied  to  assembliw  of 
wonhippcrs.    4lhly.  The  apostk-'a  accusing  them,  on  ftccoi; 
of  thit  conduct  tovrard  the  poor,  w^th  being  pftrtud  jud| 
ver.  4;  and  remirnliiig  ihem,  t)K)t  the  rich  were  the  per 
who  "drew  them  before  the  judgment-aeata.''  rer.  6,  i 
vary  natural,  if  wc  understand  him  in  thv  preceding  pi 
Bs  discourfiiiig  concerning  courts  of  judicature.     5lhly. 
apostle  sayii,  such  a  respect  of  persons  as  he  here  sjKutks  o^] 
ia  contrary  to  the  law,  and  those  who  are  guilty  of  it 
"  convinced  of  the  law  aa  lniMUfiiiiiii ;"  ver.  9.     Now 


CUKf.  II.] 


THE    SCHOOLS. 


377 


was  DO  divine  law  against  distinction  of  places  in  worshipping 
assemblies,  into  ttiose  whicb  were  aiure  or  Iwe  boiiourable; 
this  taunt  theFefure.  no  doubt,  n.'tcr  to  Uie  law  oi  parti- 
ality in  judgment:  "Ve  aball  <lo  no  uorighteousnews  iti  judg- 
ment; thou  shalt  not  respect  tho  person  of  the  poor,  nor  ho- 
nour the  person  of  the  mighty;"  Lev.  xix.  16:  see  al«o  Dent, 
i.  17.  The  talmndists  sav.*  it  wait  a.  rule,  that  when  "  a  poor 
man  and  a  rirJi  man  pleaded  together  in  judgment,  the  rich 
should  not  Ira  bid  to  ait  down,  and  the  poor  to  stand  ;  but 
eillier  both  shall  sit,  or  both  shall  Mand."  To  this  rule,  or 
custom,  the  apostle  seems  to  refer,  when  be  insinuates  a 
char^  against  ihcni,  of  saying  lo  the  rich  man,  "  Sit  thou 
here  in  a  good  place,  and  to  the  poor,  Stand  thou  there;" 
Jfttnes  ii.  3. 

So  that,  upon  the  whole,  by  the  synagt^i^ue  is  not  here 
meant,  aa  in  conimonlv  iindiT^lood,  the  church  assembly  for 
worship,  but  a  court  of  judicature,  in  which  men  are  too  apt 
to  favmir  the  cause  of  the  rich  against  the  jioor. 

W'itli  rettpect  to  the  schools  amongst  the  Jows,  H  should  be 
observed,  that  besides  tlie  common  schools,  in  which  children 
were  taught  to  read  the  law,  th«y  had  alao  academies,  in 
which  tlietr  doctors  gave  comments  on  the  law,  and  taught 
the  traditions  to  their  pupils.  Of  thin  sort  were  the  two 
famous  acliooU  of  Hillcl  and  Sharorosi,  and  the  school  of 
Qantalial.  who  waa  Paul's  tutor;  Actaxxii.S.  In  these  aemi- 
oaries  th«  tutor's  chair  is  said  to  have  been  so  much  raised 
above  the  level  of  the  door,  on  uhich  the  pupils  sat,  tliat  his 
feet  were  even  with  tlieir  heads.  Hence  St.  Paul  says,  that 
*'  he  was  brought  up  at  the  feet  of  Gamaliel."  Tbc«e  acade- 
mies were  commonly  furnished  with  several  tutors,  of  whom 
taw  was  president,  and  from  whom  the  school  wait  denomi- 
nated. They  were  called  pai-ma  Iteth-ralibim'm:  wherrasthe 
inferior  schools  were  called  pn-J^a  beth-rabban,  as  baling 
uiily  one  master. 

Tho  doctors  in  thew  academies  not  only  reud  lectures  to 
tlmr  pupds,  but  held  disputations  or  conferences,  at  which 
other  persons  might  W  pres*at,  and  propose  questions  to 
thvm-     It  was  perhaps  in  one  ct  Umwc  schools,  which  were 

*  Vltl.  Uouingtr.  de  Jiuw  Habfanr.  Li!ftbiu,  Isg.  ccslU.  p.  364,  edu. 
Tifiur.  1665. 


378 


JEWISH    ANTIQI'ITIES. 


[book  Ml 


kept  in  some  apnrtuicnt  id  the  courts  of  the  temple,  that 
Mary  fuuml  her  young  son  Jesus,  "  sitting  in  the  luidst  uf 
the  doctors.  ln)lh  bearing  and  asking  them  quetttiuntt;"  Lukt; 
ii.  4ti.  Or  it  might  be  even  in  the  Sanhedrim,  which,  Dr. 
Lightfoot  says,  vea»  t)ie  great  sehool  of  the  nation,  aft  well  as 
the  great  judicatory.* 

In  order  lo  prove  that  these  schoolB  were  different  from 
the  Hynngogiies,  Godwin  observes,  that  Paul,  havit^  dispolcd 
for  the  space  of  three  inonihsi  in  ihe  synagogue,  "  because 
divers  believed  not,  but  Kpake  evil  of  that  way,  then  departed 
from  them,  and  separated  his  disciples,  disputing  d»ily  in  the 
•chool  of  one  Tyraanus;"  Acts  xix.  8 — 10.  This  argurneni 
is  grounded  on  a  supposition,  that  thi»i  Hchool  of  Tyrannus  was 
a  Jewish  academy;  which  is  very  unlikely,  considering  it  was 
at  Epheaus.  Be^ca,  it  does  not  seem  probobte.  thai,  on  ac- 
count of  the  Jews  opposing  and  blaspheming  the  gospel.  St. 
Paul  should  merely  retire  from  a  Jewish  Kynago*ruc  to  a  Jew- 
ish school.  Was  he  likely  to  meet  with  less  opposition  amongst 
the  same  people  by  teaching  in  a  ditferent  placed  The  troth 
seems  to  bo,  that  be  departed  from  the  Jews,  an  being  under 
olMtinate  and  invincible  prejudicen,  and  tanglii  among  the 
Gentiles,  in  the  school  c^  oae  Tyrannus;  imd  that  for  the 
space  of  two  years:  so  that  all  the  inhabitants  of  Asia  heard 
the  word  of  the  Lord,  Greeks  as  well  as  Jews.  Some  take 
Tyiunnus  to  be  tlie  proper  name  of  a  Gentile  philoeophcr. 
who  favoured  St.  Paul,  and  lent  him  his  school  to  piHichand 
dispute  in;  others,  to  be  a  title  or  name  of  place  or  office, 
Tvpavvo^  sigmlyiug,  iu  the  Greek  language,  a  king  or  prince; 
and  accordingly  the  Chaldee  Paraphrase,  which  ofLen  borrows 
words  both  from  the  Greek  and  Lnlin,  renders  the  Hebrew 
word  «nr  znm?,  which  we  translate  hrth  in  the  books  of 
Joshua  and  Judges  (Josh.  xiit.  3;  Judges  svi.  5.  8),  by  *nio 
tunti.  Tbu»  Phavorinus  interprets  ni/iavvuc  by  afi\i^v  itwXii.k'- 
It  may,  therefore,  in  thib  place  signify  a  magistrate;  which 
interprets tioa  seems  to  be  favoured  by  the  addition  of  nt-oc. 
Nevertheless  it  must  be  owned,  nim^  is  sometime*  joined  with 
a  proper  name;  as  Ttvn  Zt/jtrivn,  Mark  xv.  21.  and  Tf/xrvAAuu 
rivoc.  AcU  XIIT.  1.  However,  if  by  rvpni'vou  nvri^  we  under- 
stand a  certain  magistrate  of  Epheaus,  o^)^Q\^  uiuy  signify  bis 
*  LiglitfoM,  lltumuajr  on  John  lii.  to. 


CH4P.  11.1 


THE   PROtBUCHje. 


^9 


ball  or  gallery,  in  which  people  used  to  meet  for  diKOurac  :  a 
•en»e  in  which  ihe  word  U  very  commouly  usetl  both  by  the 
Greeks  and  Latins.  Oihcra,  afcain,  take  •r^uAq  here  u>  itig- 
nify  a  yvfivnmov,  in  which  wrestlers  and  other  combatanta  in 
thit  public  gntucs  exercised  llienisehTH ;  and  which,  perbapsi 
had  been  bailt  at  the  expeniie  of  oac  Tyranous.  aod  theieibre 
bore  his  name.* 

With  respect  to  their  onttories,  or  9pomv\at,  it  ifn  a  question 
amoi^  the  learned,  whether  they  were  ditlerent  from  their 
echook  or  synago^en.  It  in  said,  that  our  Snviour  "  went 
up  into  u  mountain  to  pray,  and  continued  all  night,"  tv  rq 
wptunvyyi  Tov  Ofov.  which  can  hardly  bear  the  sense  our  trans- 
lators have  ptit  upon  it,  "in  prayer  to  God;"  Luke  vi.  12 
Beta  indeed  reiiders  it,  "  pemoctavitillic,  omaa  Deum;"  but 
sknowledgcs  he  ik  forced  to  depart  from  the  Greek,  "  nt 
"pliuiiuti  loquerelur."  But  Dr.  Whitby  ii>fer&  from  the  use  of 
pnmllel  phraitcs,  xuch  as  "  the  mount  of  God,'' "the  bread 
of  0.id,"  "the  altar  of  God."  "the  lamp  of  God,"  which 
arc  nil  of  ihem  thingn  consecrated  or  ajtproprtated  to  ilie  ser- 
vice of  Qoil.  thiiiirfiti9tv\ttTouOtov  might  in  like  manner  sig- 
nify "  an  oratory  of  God,"  or  a  place  that  was  devoted  to  hia 
nervicc,  especially  for  prayer.  In  the  some  sense  be  uoder- 
Ktands  the  word  in  tlie  paasuge  of  the  Acts,  wherein  we  are 
informed,  thnl  Paul  and  his  coiupanionK,  on  the  xahbath-day, 
wentoulof  thccity  by  arircr  aide,  ov  tvoftiKiTQjrpoatv\it  uvtu, 
which  wc  render, "  where  prayer  was  wont  to  be  made."  But 
tlie  Syriao  renders  it.  "  quoniam  illic  videbatur  domus  preca- 
tionts ;" — becauHc  there  was  pcrceired  to  l»e  a  house  of  prayer : 
mnd  the  Arabic,  "  ad  locum  quendam  qui  putabatur  esiK  locos 
orotiotus  ;" — to  a  cerUiii  place,  which  was  supfjo«ed  to  be  a 
place  of  prayer:  oi>ivojui2^tro,  where  there  wait  taken,  or  teigoed 
to  bc+^or  where, according  to  received  cuRtom. there  wasj — or 
where  tliere  was  allowed  by  law,^ — a  proseucha,  or  oratory, 

'  VM.  Sii,-pluini  Tbauints  in  verb.  SchoU. 

t  Mcde'i  Duinh.  ilisc.  vriu.  p.  67,  of  Us  Wpflu.  Aid  D«  Dicu,  Ani- 
midver*.  in  Acu  iri.  13. 

;  FJeiHT.  (Amctv.  Sacr.  in  loe.,  where  he  (Tpposen  Bos,  wlio  (in  bis  Exer- 
ciut.  PhilolcKt.  in  loe.)  had  mdcavourvd  to  Amf,  that  ivA^jra  wu  redwi- 
(|«nl,  «itil  iltul  the  psaage  ought  lo  be  tmuUltrd  MitijiW,  "  where  iheM  wis 
a  piwewfha." 

(  Isrimr'n  t^mlibil.  fmtl  L  vol.  i.  booli  i.  ra|).  uL  mscL  ui.   p.  339, 


380 


JKWIsa    AMTIQUtTIBft. 


[bouk  II. 


«nd  where,  ihereftie*  Ifae^  expected  lo  meet  an  uaetably 
people.     Mr.  Mede  obtertea,  that  it  should  bare  been 
trOfiJU"*  v|pm«u\4  yttmatm,  not  ttvm,  to  rxpnas  when:  pnj 
WM  wont  to  be  mute :  and  !>«  Dies  Mona  to  be  of  the 
opinion. 

Tfaat  the  Jews  bad  houses,  or  pUce*  for  pnjrcr,  called 
Wftotrtv\at.  appears  from  a  variety  of  paacaget  in  Philo:*  and^ 
partica^ly  in  hi«  oration  against  Flaocna  he  eompUins,  tbail 
their  wpofffv^at  were  paUed  down,  ami  ihere  was  no  place 
io  which  tbey  ini^t  wombip  Gud  and  pray  for  Cteaar'.'f 
JoiicphuB,  in  his  Life,  inentioDft  the  prD&euchti'  more 
once,  and  speaks  of  the  people't  being  gathered  ttv  eif  vpo^ 
mvxj^-t  '''"  ^^  sonie  ptiritose  is  tlie  fuUowmg  passage  of 
Jovenal.  if  be  be  rigbUy  undcrstoiMl  by  Godwio,  Vitiinga.^ 
and  others : — 

Edfr  ulit  cootutts ;  ib  tjak  tp  tpana  PkmucM  f 

Km.  m.  I.  sw^t 


SdidiL  IMl-  BfBioun  SclnBMliu4(uiIoc-)"app*Nls  tU>  «s—  of  it-^ytjn 
lijr  MXDr  pasngH  in  Arwlophsnn.     Cotmilt  ScapuU  aod  CoB«unli)>c  n 
«Mb- 

*  VM.  lu  FUcciitD,  ei  tn^u  ad  Caium  pusim- 

t  Tiril.  in  FlsM.  apod  Opera,  p.  752,  K.  edit.  Coho.  AJIohr.  1613. 

I  Jo«eph.  ht  Vli.  aML  lir.  M.  ttf.  p.  47,  lom.  ii.  »dM.  IIavmc. 
f  \'itrioi;.  de  Sjma?.  \>lcrp,  bit.  L  put  I.  cap.  ir.  p.  1 19. 

II  Tlte  Ule  leanW  Mr.  Saniitkl  Juom,  ofTvnkMbaiy,  iii  hi*  M^.  LtcliuM 
On  Godwin,  luilh  the  fulltnnng  ntue  tm  tha  paiaap  «(  Jovmsl  i^ 

"  Autor  mmrr  ci  ettam  Vilnnjp  ilii^*  poetssi  btl  mtm  STiuftogaai 
Jvdaonnn  innuisae  puUut.  Sed  alitor  mtlii  rideuu.  Nam  in  hoc  loco  d« 
Jwimm  ail  bab«t;  tmhicil  rtrti  rmbmtura,  RomsDWS  qsidtB«  nna  Jn- 
dmn,  d*  Doantmclui,  quibiu  panpons  agefcbiH  An  ftmbmrn^m}*- 
noes,  cooqacicaiMa,  vt  refrmncai  veifas  nlisn  juvaonn  wgsniisin  pm- 
percm  qacndam,  i  quo  tyxtcbes  et  pom  ramdiraiaet,  a  qua  in  tooo  sd 
nwndicKDdim  sir  umwIui  cnt.  Qomeuun  luud  mtsMik  fst  ItomiDos 
isendicndi  esinl  ■jmiigogsi  fr«quftitiaic,  quum  ip«  luttc  lenpohi  pinpci^ 
riOti  hSbsfasntaret  BCSdlci,  at  k\  bttc  i\iao  alibqur  «acL*lit  [-ovrtb.  loHipM 
qsuB*  poets  dkll ;  In  quk  u-  qtucio  FiwtvucliA  f  tnnuii,  <tDMl  piuhma  ersnt 
lunc  ttraporti  Ilois*  I'nuewch*.  A'od  witen  vaisniln  «l  plaiass  ibi 
ftiaw  »yn«^og«»,  quia  Judwi  tunc  tempgm  psuprm  anst  d  non  si  i 
4i  InpcrstonbiulgagfcaburbsdJMtdenjiuii, 

"  Tunwbut,  nl  bine  qua  Mttnris  am  MoMeikm  pnbM,  cttai  locam  Cka^ 
madi*.  EtBU  die  locus,  lib.  U.  p.  304,  K*wXtc«c  hM^ia^  ^I'nyin.  nbi  E^ 
nmim  in  vuk,  d«  (|u4  ^lonalisiur,  lucubonr  Toobu*  cwnptii.  ridtsnlk  «l 
abfoidtfawmfutmi  dicil;  quaraaquaadnm[Mn(nn(il«qM>i«npwvrac 


DMA  p.  II.] 


THE    PROgKl'CHJK. 


3B1 


Among  those  who  tamke  the  mUBgognes  and  pTOsoiicbfB  to 
I  be  dififcrent  places,  are  the  loumed  Mr.  iosepli  Mwlu*  luid 
I  Dr.  Prideaux  ^^  and  tfa«y  think  tlic  did'ercnce  coosisU,  partly. 
[in  the  fonu  of  the  edifice;  a  sj-nago^ue.  they  any.  being  «rrf;A" 
itium  tefium,  like  our  hounes,  orchxirch««;  atid  ft  proHucha 
I  "being  only  pncompasaed  with  ft  wall,  or  soim?  other  mound  or 
[«i)cloBnre.  and  open  at  the  top,  like  our  coiiru.t  They  make 
Itfaein  to  did'or  \n  itituatinn  ;  tiynagofpes  being  in  towns  and 
jciiieB.  proftenchsE'  in  the  fipldtt,  and  freqaently  by  (he  rivflr 
[■ide.^     0r.  rrideaiiir  mentiniis  another  distinction,  in  respect 


fuya  KM  Kara  wttKir  nav  tfiwtrmnr  rnmtrtrtpa.    Sed  (le  SynagogL*  Joilmmnn 

Don  vidrtiir  loqoi.  Tvmpore  enim  EfticnH,  nrmpv  cinni  PioUnwi  PhiliMld- 

llpbi  M«Mnii  Hngni  If  raca  in  ayna|;9gi^  dnn  pfDcabaotur,  tiwt  fuiiae  JudKoa, 

lluud  verittaiik  est;  ei  n  usi  lutsMitl,  on  cu  Epieanu,  homo  gcntilu  «t  im> 

IligMW*,  rr«queDUr«t,  ut  Hide  vcrlw  de|HUfn«re(T   Clii  tul«ciwct,  u>  riKOtW 

teM>l  Me  rucM  rtM>nl  cofiu|>tit  et  liumiln?  Porro,  <|ikk1   iiun  Oe  syna^ogiN, 

'4e<lilr  loci*  olji  innniticutlei  «tabant,  rgil,  cotwtan?  milii  riilwur  i-x  \t>oc 

irfMairavt>r<*f .  quK  aoa  in  iyiUKOtp»  prvcandlmi,  optim^  %-Qr(i  alibi  mondi- 

,  tmmna.     Nee  quic<|uwn  ai  hoc  ia  loeg,  quod  cujiuqiiiun  in  -ini- 

[piaBsiupwieneoi  uiducarei,  Cteoiited«ui  de  Judaci*  egib«,  uiMi  wU  voi 

lim^tuca.    Scd  ui  e»  vos  hie  v>deiut.^bAurda,  ct  tt  cooicxtu  ali«iu,  iu  nuUiu 

ydutdto,  quia  comipta  m.     [o  vcniooc   do   Judsia  av  voibnro  quidcm; 

'lai-^aint  aulmi  reddilur  'vnl^arift:'  v<>nioni9  l^ttimiitornoti  leeii  t«vSaiMa, 

'  ted  l2«wruM,  ant  talen  aliqnnni  vocem.    Rodent  moio  t-x  lAwi.,  Act.  niv. 

ifla.aUquiootiaawniiil  louiMwy,  ul  in  quihiudain  cdmrnitim  mat,  ei  sd 

locum  (lout  Enuraw — npu»it>x>|  idMapudpcoAMwhoaeeautofaeraAlocai 

publjciu,  iu  qui)  paupcrei  ili|>em  [MMclauit." 

*  Ubi  mpra,  p.  A3,  ct  *oq. 

t  CoBiMCt.  pan  ).  tiook  f  i.  vul.  ti.  p.  550,  t*  seq.  lOlb  edit. 
I  Sec  die  acvvunt  which  Epijibaaius  ifivvs  of  ibv  Jruisii  Pto<*-itch», 
^b*rH.tib.  lii.  lom.  it.  hmna.  Ira.  ttct.  L  Opec.  vol.  i,  p.  1067. 1M8,  tdU. 
k<r. 
f  Sc«  a  dccwe  of  tbe  people  of  HalkanwuMB,  in  hvoiu  or  iIm*  J«ws 
|iioa«pl).  Antiq.  tib.  ttv.  cap.  i.  sect,  xxiii.  p.  718,  adil.  llavcrc  ),  ui  wlucli 
ikiflhc  fotlowiit^woidi — itt.orTat  tt/tiv  Iwiatm'  nuf  (lacXafwraiv — rac  wf 
m«Xut  *'"«^«<  'pMCrf  ^fl&niHry  cura  to  rwrpov  tl^-  Tilt  CU4Uim  of 
btiiUinti  praaeuclur  by  ilw  wMar-ttde  mioou  to  Nan  baan  d«nvcd  tnta 
nnmJwr  ctMlgra  of  iltw  J«w»,  imail;r*  **••"  waafciag  bdbra  pniyar  (rid. 
Elmrr.  Ubaarr.  Sacr.  tn  A«u  Kvi.  IS),  iboufb  [)e  Uieo  Mppcm^  it  lo  \» 
d«n«ed  iitnm  ikc  auaipU  of  Ljaae.  TIimv  m  ■  rvawriulik  paMaipin  Phdu, 
whKhflivwi  how  food  tJw  Jew*  wtfTc  uf  pra)iiif[  by  ihc  ndeaof  mm,  otfm 
die  II  ihow^  FUl.  ia  Flaoo.  p.  740,  U,  E,  edit.  Colon.  Allvbr.  1613;  w« 
aim  doVit.  MtMiiJIb.  U.  p.  SIO.  P)  aitd  Trttullinii  (ad  NaimiD, lib.  i.  cap, 


382 


JBVIAII    AMTIQUITIKS. 


[iionic  11, 


to  the  service  |>erformvil  iii  thein:  in  synago^et,  lie  tiaitti.Uie 
pnivcrs  were  otiered  up  in  public  furuiH  in  coiumoi)  for  ibtt' 
whole  congregation;  but  ia  the  proeeuch»  they  prayed,  as  m 
the  temple,  every  one  apart  for  himself.  And  thus  ourj 
Saviour  prayed  id  the  prosuucha  into  which  he  entered. 

Yet,  oAer  all,  the  pn>of  in  furour  of  this  notinu  is  uot  Ml 
strong,  but  that  it  ^till  remains  a  question  with  some,  wlietfaer 
the  synagogues  and  the  proseucliu;  were  any  thing  more  than 
two  diOcrcnt  uamoi  for  the  »anie  place;  the  one  taken  from 
the  people's  osseuibling  in  tlieu,  the  otlter  from  the  iterrice  to ' 
U'hicli  they  were  more  immediately  appropriated;    namely, 
prayer.     Nevertheless,  the  name  protH-uchs  will  not  prove, 
tliat  they  were  appropriated  only  to  prayer,  and  therefore^' 
were  different  from  syuagugucs,  in  which  tlie  Scriplures  wemj 
sIho  read,  and  expounded;  since  the  tcm|>le,  in  which  Hacrificea 
were  oflered,  and   all  the   parts  of  divine  service  were  per-) 
formed,  is  called  oikoc  ir^Mxnu^^itp,  &  bouoe  of  prayer;    Matt. 
xxi.  13.     And  We  find  St.  Paul  preacbiiig  in  llie  prowuchas 
at  Philippi,  in  the  forccitcd  passage  of  the  Act»,  ch»p  xvi.  13. 
Dr.  Pridraux  acknowledges,  that  in  our  Saviour'&  time  ftyno^j 
gogues  were  called  by  the  same  name  with  the  proseuehae;.' 
and  50  both  Josephus*  and  Philo-j-  seem  to  use  the  word.C 
Air.  Mcdc  lays  great  streiw  upon  tliat  paasage  in  Oie  book,  of 
Joshua,  wherein  he  it^  said  "  to  set  up  a  pillar  under  an  oak 
that  waa  by  the  sanctuarj*  of  llie  Lord."  chap.  xxiv.  *2G.  to 
prove,  that  there  were  proseuchw,  even  in  Joshua's  time,  dis-j 
tinct  from  the  talicniucle;  arguing,  that  becauHe  the  law  ex- 
prcBHly  forbad  planting  trees  near  to  God's  altar.  Deut.xvi.2I. 


xiii.  Op«r.  p.  40,  «dit.  RigBlt),  uaouf  tcwnl  Jewuh  Hies,  metiiiDfa  On- 
liooeai  liloreia. 

*  S««  the  potnfpM  hdbiv  qnotnl  from  the  Life  of  Joacphu,  when  lb« 
pmcnehR,  in  whkli  th«  people  ■wcmblcd  in  a  ftvit  imiUimde,  iMaii  lo 
baw  bean  tbii  gnu  qmagoguc  u  Tibenk». 

t  Philo  tptaks  of  nany  prMcuchv  in  ili«  city  of  Aleiuxlnt:  wvXXtu  l»  j 
(wpwnvcdi  K.)ti<n  Koi^raorov  rfi^^n  rijc  >r>Af*>f  (Le^t.  ail  Camni,  [i,  n% 
¥);  and  of  one  in  panicuUr.  which  hf  »lj(|«  pryivr^  cm  wi^M^fwrarq  (p. 
783,  A);  aiul  it  vau,  no  dtwbi,  tliat  «crY  c«)«bi«t*d  ukI  magniflcmi  tyr^ ' 
gopie  of  whitli  \ht  Jvnmlem  Tmlmud  (tins  a  nry  pompout  dncftpUOB,' 
VmI.  Vithng.  lib.  i.  pan  i-  cap.  xn.  p.  iS9. 

t  Vid.  Viinng.  d«  Sjmg-  Vrtere,  lib.  L  pan  i-  cap.  Jr.  p.  llO-lttj  M 
Wjini  HvltiMn.  tie  Vil.  Pmli.  »«ei.  ▼,  ri.  p.  TO,  71. 


CHAP.   II.]  THE    FROSEUCHA,  383 

therefore  this  sanctuary  of  the  Lord  by  the  oak  could  not  be 
the  tabernacle,  which  had  the  altar  by  it,  but  was  one  of  the 
proseuchse,  which  were  very  ofteu  inclosed  with  trees.*  But 
Bishop  Patrick  observes,  that  though  it  was  sinful  to  plant 
trees  near  to  God's  altar,  it  was  not  so  to  set  up  the  sanctuary 
under  or  near  the  trees  which  had  been  planted  before,  espe- 
cially when  it  was  done  only  for  a  short  time.  And  he  farther 
remarks,  that  the  words  "  by,"  or,  as  it  may  be  rendered,  in 
"  the  sanctuary  of  the  Lord,"  do  not  necessarily  refer  to  the 
oak,  but  may  be  connected  with  "  the  book  of  the  law  of 
God,"  mentioned  in  the  former  clause :  "  Joshua  wrote  these 
words  in  the  book  of  the  law  of  God  (and  took  a  great  stone, 
and  set  it  up  under  an  oak),  that  was  by,  or  in,  the  sanctuary 
of  the  Lord :"  that  is,  be  wrote  these  words  in  the  book  of  the 
law  of  God,  that  was  in  the  sanctuary  of  the  Lord ;  the  inter- 
mediate words  being  inserted  in  a  parenthesis.  There  is  a 
similar  instance  of  a  remote  connexion  in  the  following  pas- 
sage of  the  book  of  Genesis:  "  And  Lot  lifted  up  his  eyes, 
and  beheld  all  the  plain  of  Jordan,  that  it  was  well  watered 
every  where,  before  the  Ixird  destroyed  Sodom  and  Qomorrah, 
even  as  the  garden  of  the  Lord,  like  the  land  of  Egypt,  as 
thou  comest  unto  Zoar,"  Gen.  xiii.  10;  where  the  connexion 
is,  he  "  beheld  all  the  plain  of  Jordan,  as  thou  comest  unto 
Zoar,  that  it  was  well  watered  every  where,"  See. 

*  Philo,  Legal,  ad  Caium,  p.  783,  F,  rac  fuv  (rponvKot)  tSivip<»roitiiaay. 


CHAPTER  HI. 


OF    THV    tiiTES    OF    JBDDftALBM    KUD'   OP  TSK    TRMPLkH 


Jbrl'sal&m,  aaith  QodwiD,  had  uioe  gules;  or  nither, 
cording  to  the  autJioni  of  tlic  Uiiiveisal  liislory,  ten  ;  five 
from  west  lo  tfasUbysouUi.  and  five  from  wofct  to  caat-by- 
north. 

By  south.  Uy  nonh. 

1.  Duiig-gaLe.  1.  ^'alU■y-gaU•. 

2.  Fountain-gftte.  2,  Oata  of  Ejitiniiiu. 
3^.  Woter^tc.  3.  Old-gate. 

4.  Uonn^te.  4.  Ftsh-gulc. 

5.  Pr'aot^gate,  or  miphkatlh.  6.  Shee(^gate- 
Thia  account  is  very  UtUe.  if  unv  Uiing,  diireruni  frinii  the  plan 
of  t)ic  L-ity  pretixcd  to  the  Folvglot.  But  UoUJiit^er,  in  his 
notes  on  Godwin,*  haili  ^ivca  a  very  ditTercnt  descripuon  of 
the  Bituation  of  these  gates,  which  he  endeavours  lo  trace  by 
the  account  of  the  order  in  which  they  were  erected  after  the 
captivity,  in  the  book  of  Neheroiah;  where  llio  sheep-gal*  is 
mentioned  first,  which  he  places  on  the  wist  side  of  the  city, 
and  toward  the  eouth;  principally  for  these  two  reasons;  bo- 
cauBc  he  KuppuHes  it  was  the  same  with  tlic  gate  which  Joee- 
phus  calls  imXi]  taanvijv,  that  is.  not  the  gate  of  the  HsKoes, 
it  being  improbable  thai  a  gat«  of  the  city,  which  mu«t  of 
course  be  common  Lo  all  sorts  of  perfron^,  tthould  be  called  by 
the  name  of  a  particular  teot ;  but  the  word  Josephua  uses  is, 
he  imagincii,  only  the  Hebrew  wont  iratn  hatian,  oris,  with  a 
Greek  termination;  and  if  ui,  anXi)  taimviav,  which  Jo'iei)hini 
saith  was  on  the  west  side  of  the  city,  literally  aigniftea  the 
aheep-gate.  Another  reason  for  hia  asaigning  it  this  aituatioo 
is,  that  the  Gsh-gate,  which  is  next  mentioned  in  Nebemiah, 

"  Tbomit  Godmni  Moms  m  Awim,  tic.  Illastninp  vmradan  et  pnrcipub 
thetnuilni*  aiirti,  MtMllo  Jok.  HeiM.  llottiniten,  p.  392,  H  vn\.  iA  mUl 
Kraocof.sd  Mkwiid*  I7ltf. 


CHAP.  111.]  Tllff    POOL   OF    RCTIIRStlA. 


386 


is  placed  by  moet  on  the  west,  nilli  great  probability,  saith 
IIottiiii;i;r,  because  large  quantities  oflixb  were  brought  inlu 
the  city  froui  that  (|UHrtcr ;  nnd  because  lliifi  Kituation  e««ni)i 
to  be  assigned  it  in  the  following  passage  of  the  Sccoad  Book 
of  Chronicles  :  "  Now  Manassoh  built  u  wall  without  the  city 
of  David,  on  ilit*  weat  side  of  Ciihon,  in  the  valley,  even  to  the 
cntoring  in  at  the  fish-gate."  Thus,  bcj^inninj^  at  the  south- 
west, he  proccedH  to  the  west,  and  »o  by  tJiu  north,  quite 
round  iho  city ;  asst<^in[;  the  several  gales  tlicir  aituatioii, 
according  Lo  Uie  order  in  which  they  are  mentioned  in  the 
aacriid  history. 

^  Si>anheim  places  the  shcep-gaii'  on  the  east.*  Lightfoot  on 
the  south ;+  and  in  this,  and  several  other  rcs|)ects,  the  tO[>o- 
grnphy  of  Jcnisnlcm  is  a  matter  of  great  uncntainty. 

Godwin  informs  us.  that  near  the  shccp-gatc  was  situated 
the  ]iool  of  Delhceda ;  em  ni  vpnft<tTuni,  saith  the  evangelist 
John,  where  our  trauEfaitora  take  the  word  ayopa  to  be  under- 
Ktood,  and  accordingly  have  rendered  it  "  by  tlie  sheep-mar- 
ket;" others,  with  Godwin,  supply  the  noun  wvXfi,  and  render 
it  "  the  shecp-gatc;"  which  in  the  mure  probable  sense,  re- 
ferring to  the  gute  mentioned  under  tliis  name  by  Nuhemiah. 
Ant]  if  this  gsitc  wn»  situated  near  the  temple,  as  is  most 
commonly  supposed,  perhaps  it  was  so  called  becansc  the 
■heep  and  other  caiUe  fur  fiacrifice  were  usually  drove  in 
through  ii. 

This  pool  of  Bcthesda  demands  our  particular  nttentioa,  on 
nccouul  of  the  miraculous  cures  which  are  ascrilrctl  to  il  in 
the  Goiipel  of  .St.  John,  chap.  v.  'i — -1.  It  is  there  coUeii 
KoXu/ij3if9fMt ;  a  word,  which,  though  it  be  rcndeivd //iscinn  by 
B«za  an'l  the  Vulgate,  yet  dwA  nol  properly  signify  u  fush- 
pond,  hut  rather  u  batli  or  |mv)I  for  Kwimming,  from  «:nXvff/)a«r, 
nato.  The  Syriac  therefore  renders  it,  aeconling  to  the  Puly^ 
gtol  tranhlatioii.  lucuri  fMiplitlerii.  Ita  proper  nume  in  the 
Hebrew  or  Syriac  language  was  llethestia;  which  Uucliarl,} 
Gomanu.  and  some  other*,  derive  from  n>3  f/el/i,  dtrmun  txt 


*  Spuihcoo-  llinoKil.  VdM*  Tupoenipb.  I>Mcn|>.  p.  SO,  Op«r.  Qtx>^ 
grapli,  &<■  Ltisd-  lUl.  1701. 

t  LtRtiilbvi's  llxniKMiy  vd  Jubti  r.  }. 

t  Bodun-  a«ogf»|4>.  lib.  i.  cap.  uiW.,  Oper.  torn,  i-  p.  414,  edll.  Ijugil. 
Oai  1T07. 

2c 


»8« 


JEWISH    ANTIQVlTtBS. 


BOOK  II, 


tocus.  anil  TX^K  aihaiih,  effadtt.  i>u  thai,  acconlitig  to  Uiu 
etynioli^,  ht^iaca  est  locus  effaaiotini  that  is,  as  they  con- 
ceive, either  a  rtfiKrvuir  fur  ruia  water,  ur  a  kind  uC  ce&spuul, 
that  received  the  wa^te  wuler  which  run  fcxjui  the  temple. 
Wugvniteil*  f  roducen  a  passage  frQin  t)ie  Tahniid,  concerning 
a  small  stream  issuing  from  tiic  sanctnaty,  and  proct-ediiig  (q 
the  g«l«  of  thf  city  of  David,  by  ivliich  ttmo  it  wu  beooine 
00  cORftidcmble,  that  persons  in  particular  cases,  eftpeciully 
womeo,  used  to  bathe  in  it.  And  elb  h«  suppa&es  the  watepJ 
daily  used  in  the  temple  service,  in  washing  the  hands  and 
feet  of  the  prie^t-s,  the  victiiiiK,  vcsseU.  &c.,  wils  Hoinewhere  or 
Other  collected  iuto  a  reservoir;  if  that  was  called,  thu  pool  of 
Betliesda.  he  professes  hv  should  incline  to  explain  the  word 
by  e^'ushiiii  ihmiu.  But,  on  the  whole,  he  declares  him»elf 
uncertain. 

Others,  with  greater  probability,  derive  the  word  from  no 
heth.  domus,  and  the  Syriac  KTt'n  chttdo,  gratis  vel  miteri- 
eordiat  and  so  the  name  Migiiiti(rs  tlie  bouM  or  placi:  uf  mercy. 
Iwcauae  of  the  miraculous  healing  virtue  with  which  God  mer- 
cifully endowed  the  water  of  that  pool ;  and  this  is  indeed  the 
iiioat  extraordinary  tiling  to  he  obNcrved  concerning  i(. 

llie  evaugelist  says,  tliat "  an  angel  went  down  at  a  certain 
season uito tiie  pool,  and  troubled  the  water;  whosoever  then, 
firiit  afler  the  troubling  the  water,  Mepped  in,  was  made  whole 
of  whatever  disease  he  had  ;"  and,  therefore,  there  lay  at  this 
pool,  in  the  five  porticos  timt  surrounded  it  (of  which  we  have 
already  likkensome  notice),  "a  multitude  ofimjvotent  folk,  as 
blind,  hall,  withered,  wailing  for  the  moving  uf  tJie  water." 
Now  it  is  disputed,  whether  the  virtue  of  these  watere,  and 
the  cures  performed  by  tlieni,  were  ujiraculuus  or  Batumi. 
Dr.  Ilautmond  contends  fur  the  Ulter,  and  imagines  that  the 
healing  virtue  of  this  bath  was  owing  to  the  warm  entrails  of 
the  victims  being  washed  in  it :  that  the  angel,  who  ia  Fuiid  to 
conie  and  trouble  tlte  wuter,  wuii  oidy  u  messenger  xent  by 
the  high-priest  to  stir  up  the  bath,  in  order  to  mix  the  con- 
gealed blood,  and  other  gn)«k<>er  particles  that  were  sunk  to  the 
bottom,  with  the  water,  that  so  they  might  infuse  tlicir  virtue 
into  it  more  strongly.  IJy  koto  mipov,  which  wc  render  "si 
«.ccruiiti  •esaon."  be  understands  at  a  set  time,  that  is,  at 

■  Sotah,  cap.  i.  Mct-  kirii.  anooi.  ir.  p.  909. 


CIl^P.  lit.]  TIIK    POOL   UF    B^rnRSDA. 


387 


ono  of  the  f;rcnt  feasU,  wlien  a  vnst  multitude  of  sacrifices 
wort!  kilk-d  and  ulTunM],  and  by  Unit  means  the  watcra  of  this 
pool  were  ini[iregiialcd  wilh  more  liualing  rirtue  ihnn  they 
wmild  hav<7  at  other  timcA.  Ilutlliitt  seuse  of  ihc  pu86age.  in 
wbicli  Dr.  Ilummond  think))  him-qclf  countenanced  by  the  au- 
thority of  Thcophylact,*  appear  ioiprobable  from  almost  all 
tlic  circumstnncow  of  llic  story .+    As, 

lat.  From  the  hcnlinf;  virtno  of  this  water  extending  tn  the 
care  of  all  manner  of  diseases.  For  it  is  said,  ''  he  that 
Btepped  in  waa  made  whole  of  whatever  diKeaac  he  had." 
Dr.  Hammond  indeed  supposes,  that  "  whatever  disease  he 
had,"  refers  only  to  the  three  aorta  of  dtwaaed  persons  before 
mentiont'd,  namely.  "  the  blind,  lame,  and  withered."  Rut 
that  will  not  remove  the  objection,  since  no  such  healing  virtue 
eould  ever  be  communicated  tt)  any  other  water  by  the  same 
meuu,  by  wa&hin^  the  warm  cntrailR  of  beasta  in  it.  bo  as  to 
render  it  cHectuid  for  the  cure  of  all  tlicse  diseases,  or  indeed 
of  any  one  of  them. 

2dly.  It  is  highly  improbable,  that  the  troubling  or  stirring 
up  the  water  should  increase  itu  healing  virtue;  but  rather,  the 
stirring  up  the  blood  aod  fnces,  that  wcrv  sunk  to  the  bottom, 
muftt  make  the  bath  «o  foul  and  fetid,  that  it  would  lie  more 
likely  to  poinon  than  cure. 


*  An  aU«iiUv«  tMidFr  of  Thcyrpliy lad's  Comntenlary  in  toe.  will  nsUy 
l>eic«itc,  iliai  Dr.  Iluomood  h«Ui  iiuiUken  his  mtauinf,  for  TltcopliylAci 
ufier  Miu-iidetl  to  amcti  tlmi  ihctt  aiincukius  cote*  w«iv  owiajj  b>  Ui« 
wwbin^  Uto  «nlivut«  of  tlw  beast*  ilain  lor  ucrificc  in  lh«  v«Un  vt  this 
pool,  wlikh  tlierwliy  ■c'ltiifnl,  in  a  naiunil  way,  »  camilm;  rtftii«.  All  lie 
■ilih  b,  that  by  iliii  wwtiinK  the  wmoi  wu  Kucufivd,  ud  become  thereby 
iht  mora  fit  (far  what '.  ht  beaiinii;  tlueues  by  aay  nunral  iitialiiy  bcrvby 
iraptrted  lo  it  F  no;  but)  for  recvivtng  hnm^  iiurtficv,  *  diviue  (kiwct,  by 
lh«  openuion  of  the  imgol,  who  canw  to  it,  not  as  U)  eomnun  watLT,  but 
•s  (o  duMCa  waier,  M«rt  i{  ttXttm,  ind  WrTought  the  minde,  Stav/utravif 
yttr.  He  uys  exprCMly,  (hat  ibe  vmtr  did  not  htnl  by  any  rinur  in  itself, 
utlM-nrt*c  thoM  vum  would  hmrc  Iwen  conaianl  and  ))eqM7tunl ;  Imii  solHy 
ilirnogh  Ihc  voei^,  wptpytut,  of  the  utgcl,  «ha  itD|«Tted  to  it  ta  hcaliaf 
vinuc- 

t  Sm  bUo  an  Ut*(npl  u>  aceoosi  tot  ibe  vimio  of  tlKta:?  woien  in  »  nmi- 
lar  OMUiiWr,  from  nalunl  i^AnMa,  in  >  tract  [iubliklu.-d  by  HunhtAmf,  a 
Iwniifft  t>rfi|[ii  phyBinaii,  unliilnl.  I*ara)yiiri  No«i  T<Manieiiti  midico  et 
nllUakfieo  CooumiiUfto  ilhutnd ;  Mni  n^ibtuhrtj  m  Civniu*'*  Vtackulm 
Qoianit,  rid.  p.  211— 3».i,  vwl  p.  3«o— 41 1 

2c2 


fCITHII    AVTtQVtTtS*. 


(hook  si. 


3dlT.  T^o  good  reaaoa  can  be  gi«vn.  on  tkn  ■■inn^iliiM, 
why  llieae  BMditnl  wslen  abodil  boC  hmw^  cvnsd  nmiy  per> 
MosuwdlMoaeoaly.ihefinrttkaiaaeppediB.  The  Doc- 
lor  ii  indeed  nrmRaftluidbjectiaai,  uid  cadeftveon  to  evade 

ia  by  sappomtg  tbe  tnth  migbt  be  ao  aneD,  tkat  it  waaU  hold 
but  oae  at  a  time,  and  by  the  tine  coe  was  caccd.  tim  heaiiag 
particles  areie  aolieided,  and  thenlbre  it  eoold  not  heal  an- 
other.  Rut  then,  why  cobU  it  not  be  atimd  ap  a  eeoond 
tine,  and  a  thin],  and  aa  many  aa  thew  waae  pcBons  to  ba 
cured  f     llvwever, 

4liily.  The  whole  feondatkai  of  tliia  soppoaitacMi  appean  to 
he  a  niatafce;  naacly,  that  the  entmiU  of  the  ndioM  wck 
warfied  to  this  pool  oat  of  the  lenple ;  lor  Dr.  Lightfeol 
•hows  that  it  was  dooe  in  the  temple,  in  the  waahtne-mom,  aa 
it  wwm  called,  appoinced  for  that  purpose.*  And,  indeed,  if 
thb  pool  was  near  the  sheep-^ite,  and  if  we  aoppoae  Hoctin- 
gcff'a.  or  even  lightfoot's  accoantof  the  wtaition  of  that  gate 
to  be  tnte.  it  was  then  at  too  great  a  distance  Crom  the  temple 
to  be  oaed  as  a  waahtag-pbec  far  the  catnuk  of  the  hoMia 
■lain  for  •acn6ce. 

I'pan  the  whole, -therefbrv,  there  is  naaoo  to  condnde.  that 
the  healing  Tiftoe  of  this  pool  was  mifacahms;  that  the  angel 
was  a  beavei^  uig*l ;  ^^  *^Bt  the  deoign  and  nae  of  hia 
eoming  was  either  to  work  ihe  niimcle,  as  God's  iriAtruincitl , 
by  the  Bse  of  the  water ;  or,  at  least,  by  troubling  the  water. 
and  giving  it  Mmc  unnsaal  motion,  to  giTc  notice  to  those 
who  were  wailiug  fur  a  core,  when  they  mi^t  set'L  it. 

It  is  farther  inqai red,  when  thia  mtnLcoloiis  |kwI  6nti  re- 
cetred  its  healing  rtrtue  ?  I  take  the  must  probable  opiniua 
to  be,  that  it  was  about  the  tioH'  of,  or  n<-'  '  fon-.  our 

Sariour*s  coating;   and  very  likely  the  ei  nt  of  tht^ 

miracle  oiighf  be  to  give  notice,  by  an  Qloidrious  type,  of  the 
speedy  acromplishmrnt  of  /cchnriah's  prophecy:  "  In  that 
day  then*  rIwII  be  n  fotintnin  op«rnNl  to  the  house  of  l>nvid^ 
and  to  the  inhobitnnbi  of  Jemnnlcn),  for  sin  nnd  for  nncjran- 
rie«;*'  chnp.  xtii.  I.  Thus  the  fountain  of  the  blood  of  Christ 
In  take  away  all  «n,  was  afresh  typified  by  the  mimculous 

*  ftp*  Ih.  Ii«M(Mit'«  DnchiiiiMi  of  Ak  Trmph,  chap.  ssil. :  wd  Im> 
■■pfnaw  (llor.  Hab.  J«lm  *.  i\  thai  tbe  |moI  <>r  BflbeidB  ww  • 
M\i7t04<ltMi  >»  "Wh  iIkbc  vtlia  •men  unclrcn  punIM  dMOMcIra*. 


CHAP,  tll.l      THE    GATBB    OF   TII8   TBHPLB. 


38d 


virtue  which  God  put  into  this  pool  to  hc»I  nil  niiinner  of 
diMsaftcs.  And  as  the  fountain  of  ChristV  blutxl  v/aa  to  be 
opened  at  the  piisHOver,  at  which  feast  he  was  crucified,  gd 
Dr.  Li^htfoot  imafjinea,  that  the  miraculous  cure  was  cficcled 
by  this  [Kwl  nt  that  feast  only.' 

It  may  seem  a  little  stningu,  thnt  there  is  no  mention  mudc 
of  this  mirack',  vither  by  Joeepbu>t,  or  the  writer*  of  the  Tal- 
mud, who  on  all  other  occasions  are  ready  enough  to  celebrate 
the  miracles  which  Ood  wrought  for,  and  which  did  honour 
to,  their  nntion.  But  siippnsiiiff,  which  is  highly  probable, 
tJiut  tJic  miraculous  virtue  venA  first  imparted  to  thi^  pool 
about  the  time  of  our  Saviour's  coming,  and  that  it  ccuscd  at 
bia  deatJi.  wheruby  it  plainly  np^Hiarcd  that  this  miniclu  was 
wrought  in  honour  of  Christ,  we  uctd  not  wonder  that  Josu'phuM 
pU6<8  itover'in  biIl-ucc,  since  ho  could  not  relate  it  wilhoul 
revi»inK  a  Icirtimouy  to  Christ,  greatly  to  the  discredit  of  his 
own  nation,  who  rejected  and  crucilictl  him.  And  ai:  it  iii  no{ 
recorded  by  Jc  scpUus,  it  is  not  unlikely,  that  the  memory  of  il 
wax  lost  among  tlie  Jews  at  tJie  time  when  tlie  Talmud  wnn 
ivrittvn,  which  wob  not  till  scvend  hundnxl  years  atlerward.'t' 

Concerning  the  fi^tt-s  of  the  temple,  (lodwin  obscrrcs,  that 
there  were  two  of  principal  nolc>  botli  built  by  Suloinon ;  tiiu 
one  for  those  that  were  new  marrieU.  the  otliur  fur  niourncns 
uiid  vxcoinmunicatcd  pcntonti.  The  nwiunn^rt.  he  daitli,  were 
dittiinpiishod  from  the  oxconmiunicated  by  imvmg  their  lips 
covered  with  a  skirl  of  tlieir  g;imLcnt;  none  entered  thut  g:iii! 
wit))  tliL'ir  lipH  uncovered  hut  such  as  were  exconmiuiii<^-at«d. 
The  Mishna  saith,  "  All  that  enter,  ucconiiiig  Lu  the  eusU>m 
of  the  temple,  go  ia  on  Iho  right-hand  nay.  go  round,  and  go 
out  on  the  lefl-hand  way  ;  except  a  person,  cut  mcidlt  tilit/utti, 
who  i»  rendered  unclean  by  a  particular  circunutance,  whu 
goca  round  and  enters  on  the  Icfi.  And  being  asked  why  he 
doe«  so,  if  ho  answer.  Because  I  mourn,  they  reply.  He  nhn 
inhabits  this  house  comfort  thee.     If  he  aivswcr.  Because  1 

*   llora  tldirai&  Juhn  r,  4. 

t  TIktc  are  iwo  v«y  feanml  iaaettMioan  on  UiU  wbjcct  in  tlw  •Cconil 
volume  of  llie  TlicsanjOH  Nonu  lliMilo^n  Ptiilolngiciii :  one  by  Jomi 
Conrxl.  lloUingenu  do  FtKurfi  UrlhoMla;  ihv  cMhn  by  Ihiml  Ebemlwcli, 
da  Mirarulu  pMcim  OcI1mm1(p.  Tim  Iim  coauiiu  a  full  n'jily  boUi  (o  Itui- 
tholinc  mid  llammond-  Sec  ii*o  Wiuii  Hawir  vna.  ii.  euBoUL  &L  MCt. 
liT.— U.  p.  3H— 930 


390 


JEWISH    ATITIQITITIES. 


[nooK  ti. 


un  cxcommnoicatcd,  the  reply  is,  acconlin»;  to  R.  Jonc,  Ho 
who  inKabiU  Uiis  house  pat  it  into  thy  heart  to  hearken  to 
the  words  of  thy  com|)anion8,  or  brethren,  that  they  may  re- 
ceive thee."*  It  appears  fmm  hence  (at  lewt  dcconiing  to 
the  opinion  of  thu  lutabuical  nibbic«),  that  excomnmnicaicd 
pcraoiis  were  not  excluded  from  the  temple,  Ihoufrb  they  wcro 
from  the  synag^irruc,  as  we  learn  from  several  pawftK™  in  liie 
evangelist  John,  chap.  Jx.  22;  xii.  42;  xvi.  2;  where  such 
persons  arc  said  to  be  uTromit^ywyiH,  excluded  from  the  »yna- 
go^e.  Not  ihnt  wc  are  1o  infer  from  this,  that  ihe  Jews 
acconntcd  tfaoir  syDagoguet)  tuore  holy  thnn  the  t^-mplc;  but 
it  shows  what  was.  and  i>hould  be,  the  tnic  intent  of  excom- 
miniieution,  namely,  the  shainiii^  and  humbling  ;iu  olTitndnv 
in  order  to  bring  him  to  repeutance  ;  on  wliich  account  be  was 
excluded  the  society  of  his  ucigbboani  in  the  Brnagogue ;  but 
Dot  his  eternal  destruction,  by  driving  him  from  the  preticoce 
of  God  in  the  temple,  and  depriving  him  of  the  use  of  the 
most  solemn  ordinances,  and  the  most  effectual  means  of 
grace  and  salvation.  The  temple  was  the  common  place  oTi 
worship  for  Isracliti-s  ;  by  allowing  him  to  come  thither  they 
signified,  that  they  did  not  exclude  him  from  the  common 
privilege  of  an  Ismclite,  though  they  would  not  receive  him 
into  their  familiarity  and  friendship.  How  much  heavier  is 
the  yoke  of  antichriat  than  the  Jewish  yoke  of  bondage  1 
How  much  more  cruel  is  the  excommunication  of  Popery, 
which  deprives  persons  of  all  their  liberties  and  privileges,  of 
their  goods  and  lives,  and  consigns  over  their  souls  to  be  tor- 
mented in  bell  for  ever, — how  infinitely  more  cruel,  I  Jtay, 
is  this  modem  excommunication  tlian  ctcd  that  of  the  wicked 
and  barbarous  Jews,  who  crucified  tlie  Lord  of  glory ! 

*  Mish.  lit  >[i(Ii1oi)i.  cap.  u.  >cri.  k.^  «t  ManooD.  in  Im.  Una.  v.  p.  3M, 
3»,  edit.  Sunmlitu.;  LtgbiL  Hot.  U«br.  I  Cor.  *.  5. 


CHAITER  IV. 


OF   THCIS    GROVES    AND    HIGH    PLACES. 


Wf.  have  several  times  huil  occasion  to  obficrve,  that  in  onlcr 
the  more  effeetually  to  guard  the  iBrnelites  from  idolatxy,  the 
bicftscd  CiO«I,  in  instituting  Uie  rites  of  his  own  worship,  went 
dtrrelJy  counter  to  the  practice  of  the  idolatrous  nalions. 
ThiiB,  because  they  irorshipped  in  gro»e«,*  he  expressly  for- 
bad "the  planting  a  grove  of  trees  near  his  altar;"  Dcut.  xvi. 
21. t  Nor  would  he  suH'cr  his  people  to  offer  their  sacriBcvs 
the  tnpH  of  hiUx  and  mountains,  as  the  heathens  did,{  but 

ilered  that  they  should  be  brought  to  one  altar  in  tlic  place 
Fwhich  he  appointed;  Duut.  xii.  13, 14.     And aH  for  the  groves, 

*  II»c(Mtno»  tc.)  faen  numinani  (empla,  priscoque  rila  >iniplicia  nn 
Dn  pneceUonUm  aiborcm  dtcvii-  Nee  macb  nuro  fulj^ntia  uqiw  Aore 
ailDlilacni  quun  Iik<m  tt  ipsa  ailenlM  adonmun.  Tlin.  Nal.  Ilitt.  [tb.  xii. 
CBp,  i.  p.  4,  lom.  iii.  edit,  lianliiin.  1<}B3.  Sec  alao  Luciui.  «le  Sacrif.  totn. 
i.  p.  U&.C,  D.eHil.  Snlmui.  lCt9.  Thoegiores  nutafelicalliaXvi|34v»>, 
th«  pDvn  of  ibe  gwli,  which  he  saith  Nureia  frequoited,  and  ibercbjr  gtn 
oeeuioa  lo  tha  $lory  gf  hia  commerce  with  ib«  goild«n  EgvrJi ;  Pluiair.  in 
faun,  pi.  61,  F,  0\>v.  torn.  \.  ixlii.  FniKof.  1630.  They  m  ajm-iily  co- 
iocil,  by  the  hwsafthittwclri:  tablcs.ua  panoftlic  pobtic  religion,  Luctw 
ogrb  habento.  Vid.  I>iodwifn.  Tabubr.  Fn^ni.  tit.  Vti  coleiKli  ad  cal- 
ecm  Cod.  Justinuuii,  p.  751,  aptad  Corp.  Jurti  Civil,  edit.  L-ips.  1720. 

t  Sm  Spencer*!  kafned  dnterUtioa  on  dtis  and  ihc  fi>llowiDg  verse,  de 
L«g.  llelirKiir.  lib.  ii.  cap-  xxvii.  uviii. 

]  Sopb(jclc4  iotroduce*  llerculea  aiJuDg  UjlitH,  wbelher  tut  koewr  Mount 
iCKla,  which  wax  aocred  to  Jupiter  f  *'Ve«,"witb  he,  "fori  kaveollen 
riftoed  upon  lb«  top  uf  il"  Trachin.  *.  130T,  1308,  tots.  ii.  p.  3iS,  edit. 
ICbS(.  1745.  And  Sinbo  nith  of  the  Trniiaiu,  ityaXiiaTa  tin  flv^t^  ni-c 
'  Jp««rr«Ut  9mv«i  it  «c  fr^i|XM  rAirw  rw  axftttyop  tiyouiuvin  Am ;  Oeopaph. 
lUb.  XV.  p.  733,  C.  edit.  Casaub.  109O.  See  alw  Herndul.  Cliu,  cap.  raui. 
p.  .^5,  KCt.  I3t,  cdh.  Gratvav. :  Xenoplmn.  Cjr.  lib.  viii.  p.  500,  3d  Hit, 
IIulcbJM;  and  Apputa(dL-n4!lluMnhrad.p. 361,  36S.9ecteciv.,edll.Tollii, 
AtwMel.  1670}  atilh,  that  Mitbhdalca  Mcriflccd  id  Jnpitir  vtoirdiiig  (o  the 
nMon  of  U>  counlr]!',  m  i^omc  H^Xw,  npoa  a  high  mounUiA. 


302 


JEWISH    AKTIQUlTieS. 


[dook  II 


which  Uie  Canaiinitoi  hml  planted,  and  the  uIoLb  »nd  -Aian 
which  thfiy  had  erected  on  lUv  lops  of  h'lj^h  mouiiluinB  mid 
Jlulls  for  the  worship  of  their  gods,   the  Israelites  are  com- 
fluaiHled  utterly  to  destroy  them;  ver.  2,  3. 

The  grovefl  and  high  places  do  not  seem  to  have  bcco  dif- 
^fertiit,  but  the  same  places,  or  grorrs  pluntt'<l  on  the  t0|)8  of 
tills,  prohahly  round  an  open  area,  in  which  the  idolatrous 
^irorehip  was  performed,  as  tuay  be  inferred  from  the  foIlowin<; 
words  of  tlte  prophet  IIusc;;i:  "  Tbcy  sacrifice  upou  die  tups  of 
mountains,  aud  burn  incense  opou  the  bills,  under  oaks,  and 
poplars,  and  elms;"  chap.  iv.  13.  Tlie  use  of  groves  for  reli- 
gious worship  is  generally  supposed  to  have  Ix'cn  us  ancient 
as  the  {tatHarchal  ages ;  for  we  arc  informed,  that  "  Abraham 
planted  a  grove  in  Beersheba,  and  called  there  on  the  name  of 
the  Lord  ;"  Gen.xxt.  33.  However,  it  is  not  cYpresaly  sAid, 
'nor  can  it  by  this  passage  be  prov«l,  that  he  planted  the  grove 
for  any  religious  purpose;  it  might  only  be  designed  to  shado 
his  tent.  And  this  circuuistince  perhaps  is  recorded  to  inti- 
mate his  rural  way  of  living,  as  well  us  his  religious  characlei; 
that  he  dwelt  in  a  tent,  under  the  shade  of  a  grove,  or  trtMi,  a« 
the  word  *}Z'H  esfief,  may  more  properly  Iw  iranslatcJ ;  and  In 
this  humhic  habitation  led  a  very  pious  and  devout  life. 

The  reason  and  origin  nf  planting  saeretl  grores  is  variously 
conjectured  ;  some  imagining  it  was  only  hereby  intended  to 
render  the  sen'ice  mure  agreeable  to  tlie  worshippers,  by  tlio 
pleasantness  of  the  shade  ;*  whereas  others  suppose  it  waii  to 
invite  the  presence  of  the  gods.  The  oue  or  the  otlier  of  Uicsa 
[•asons  seems  to  be  intimated  in  the  forccitcd  passage  of 
llosea,  "They  bum  incense  under  onks,  mid  poplars,  and 
elms,  because  the  shade  thereof  i&  good;"  chap. iv. 13.  Others 
concciTc  their  worship  was  performed  in  the  midst  of  groves, 
because  the  gloom  of  such  a  place  is  apt  lo  strike  a  religious 
awe  upon  the  mind  ;t  or  else,  because  aocb  dark  ctmc^-al- 


'  This  SMnu,  accotJiog  |f>  ^'i^IIl,  to  bare  bcrnllw  n^uiinof  Oulo'aVuiU- 
ag  lhelcni|i)pof  Juno  m  a  dt-li^hifulgnn'o: 

Liicu*  ID  tube  fuit  nmlift,  iMtmions  unUnA: 
IIk  itiopluin  JuBMu  iiigvtw Sidonra  Vtio 
Cotxlcbat.    .  TEjivti),  lib.  I.  ».  41V 

j  "Si  ithioctunii,"  wiib  S«wca,   Gfuit.  xli    "  »f liwi»  ulwritNU^  ri 
t»lium  AliitudiDvm  fgnsu*  brpmu  lucu*,  t\  com)>ccluai  cwlt  ilmiuic 


CBAF.  IV.]        GROVES   .VNP    HlOU    PLACES.' 


393 


L-^OUDts  suited  tbc  lewd  myaterica  of  their  idolatrous  wor- 
•hip.* 

I  have  met  with  another  conjecture,  which  accmtt  ns  pro- 
lie  ns  any.  that  (hiit  practice  began  with  tlie  worsliip  of 
loiis,  or  dcpartfd  moiiI<.  It  was  an  ancient cii«toin  to  bury 
the  dciuj  under  trees,  or  in  woods.  "  Debonih  wait  buried 
,  under  an  oak,  neiur  Dt^bt'l,"  Qcn.  xxxv.  H;  and  the  bones  of 
Saul  and  Jonathan  under  a  tree  at  JaLeah;  1  Sam.  xxx\,  13. 
Uow  on  imagination  prevailing  among  the  heathen,  that  the 
8ouU  of  the  deceased  hover  about  tlieir  graves,  or  at  least  de- 
light to  visit  their  dead  bodice,  the  idolaters,  who  paid  divine 
honours  to  the  aouU  of  their  dcpartxKl  heroes,  erected  Images 
and  altars  for  their  worship  in  the  game  groves  where  they 
were  buried^  and  from  thence  it  grew  into  a  custom  after- 
ward to  plant  grove.4,  and  budd  temples,  near  the  tombs  of 
departed  heroes,  2  Kings  xxiii.  lA,  16;X  and  to  surround 
tlteir  templen  and  altars  with  groves  and  trces;^  and  these 

mnontiu  nliomm  alicx  pRi(«Enitiaia  submorcm:  ilia  proceribs  sylvtr,  at 
'  wervtuni  loci  K  admiratio  umbnt,  in  ufeno  tam  dentn  «fine  cmitiauc, 
Aden  libi  nuaiiais  fncit.  Kl  liquis  specus  nxis  peniuu  e\tah  inanteiD  sa*> 
pendent,  Doa  mumbetita,  led  mUunUbut  cuimh  in  unuai  laxitauiu  exea- 
vmif.  Animum  tunm  quadain  religionb  imapidooc  pcrcutict."  Sec  alto  • 
rcmnAablc  paiuage  in  Virgtl,  iEaci^,  riii.  r.  347,  «i  •«(]. 

•  For  proof  oT  the  Icwdnew  tuid  ofenraiiiy  of  many  of  the  rcligioiit  riwa 
oflJitf  h«aiheo,  »wt.  Ilrrodot.  E»iteip.  cap.  Kit.  p.  in,  lin,  r-dti.  OmiMV. 
ct  Clio,  MCL  ncix.  p.  80;  Otodor.  Mcul.  lib.  iv.  init.;  Val«r.  Ma\lni. 
lib.  ii.  cap.  vi.  sect.  x«.  p.  \86,  186,  edit.  Thysii.  iMfd.  Rat.  1655 ;  Juv«- 
nd,  ML  ix.  V.  31;  and  wliai  Busottius  nilh  of  a  grove  on  Mount  Libunu*, 
dolicaltd  to  Venus,  la  his  Life  of  CoDslanttDe,  lib.  iU.  csp.  Iv.  Com^iar« 
1  Kiapxiv.  23,71. 

f  Plato,  after  buring  declared  bi«  apptobntton  of  tb«  Kotinwut  of  Iln- 
I  siodi  Ont  «hen  aay  of  l]>r  ft^lilpn  nge  died  ilivy  b«caine  dfrnrma,  and  iho 
'  ainkcm  of  great  (towl  W  maiikiiid  ;  and  aAcr  Untini;  nHi-m-i),  rliat  nil  «)io 
dkd  btav«ly  in  <«u  were  t-noiI«l  lo  Ik  ranked  in  Uti>  umc  cIom,  reckon*, 
inong  the  bonotin  they  deterred,  their  sepulcbrea  bdnjc  cneriwhl  hihI 
wonUpped  at  the  Kpotilorics  of  demon*— «*c  ^iftovey  ivr^  Otpfiint-votu- 
ri  mm  «|po«nnr«0op«»  aM-w  raf  df^c.     I>(>  Hq>ubl.  lib.  r.  p.  Mi,  1>,  E, 

.nda.  Fnaeoftm.  160S. 

Ses  Aniaa'i  dcauiption  of  the  toab  of  Cyrus,  dc  Expcdit  Alexaadr. 
lib.  vl.  p.  435,  edii.  DIancatd.  AniMcl.  1678. 

^  Ou  ueouni  of  tbc  ciuton  of  pbnUn;  ire«  near  icnpl»,  "  ibo  poest," 
a*  StralM  mtatwi  lu, "  «tykd  all  their  leaplet  Rrvvm,  etea  tboMi  whkh  htui 
tio|ilanl>tKni9  annuidllMm."  (jeogntpli.  lib.  a.  p.  413,  1>,  edit.  Cosaub. 
I  CM. 


3d4 


JKWISR    AN'Tiqi'lTlES. 


[book   II. 


sacred  groves  being  constantly  rurniKhcil  nilh  the  iniagcn  of 
the  heroes  or  gmU  that  were  worshipped  in  them,  a  ^rovc 
and  ao  idol  caiim  to  be  used  as  convertible  terms;  2  Kings 
icxiii-  (>■ 

Wo  have  before  observed,  that  these  uncred  groves  were 
uxually  planted  on  the  tops  of  hills  or  mountains,  from  whence 
ihcy  are  called  in  Scripture  niD3  bnmotb,  or  "  high  places." 
Perliapi)  »uch  an  exalted  situation  was  chosen  by  idolaters, 
in  rcspoct  to  their  chief  gotl,  the  sun,  whom  they  worshipped, 
together  with  tlicir  inferior  deiUes.  ou  the  tops  of  hilU  ami 
mountains,  that  they  niiglit  approach  as  near  to  him  aii  they 
coold.*  It  18  no  improbable  conjecture  concerning  the  Egj*p- 
tian  pyramids,  that  they  were  intended  as  altars  to  the  sun, 
ns  n-cll  as  very  likely  for  scpulchml  monuments,  like  these 
ancient  groves.  Accordingly,  they  are  all  fiat  at  the  top,  to 
serve  the  purposes  of  an  altar.  It  is  said,  that  nitunt  lo  the 
sun,  of  tbo  liame  form,  though  not  so  large  ns  tlic  pyrumids, 
were  found  among  the  American  idolatcrs.i- 

There  mtgiit  be  another  reaKou  fur  plaatiug  Uh:  eacrcd 
groves  on  Uic  tops  of  hills  and  mouutaios;  namely,  for  tlie 
sake  of  retirement  from  noise  and  disturbance  in  their  iict4 
of  worship.^  And  on  this  account,  probably,  the  worshippers 
of  iho  true  God  had  also  their  proseuchx.  or  places  of  lelirc- 
mentforworship.generallyonhill&orhigh  places.  Accordingly 
wreread,  that  Christ  "  went  up  into  a  mountain  apart  to  pray;'* 
Matt.  xW.  23.  And  at  his  tronafignration  he  retired  with 
three  of  his  "  disciples,  to  the  top  of  a  high  mountain  apart ;" 
chap.  xvii.  I.  [  twe  no  reason,  therefore,  to  conclude,  that 
th98C  high  places,  of  which  we  read  in  the  Old  Testament, 
where  holy  men  and  worshippers  of  the  true  God  paid  tlieir 
devotion,  were  the  sacred  groves  of  the  idolaters,  but  nther 
iJicy  were  JewiAh  proseuchie,  or  synagogues.  Such  were  the 
high  places  by  the  city  where  Samuel  lived,  and  where  he 
sacrificed  with  the  people,  1  Sam.  is.  12 — 14;  and  upon  the 

•  IWilttf  spcuks  of  some  plans,  whiclt  weir  dionght "  muitiiL-  otlo  |>ti>. 
|thH|tMn>.  pttceMinc  inortBlhun  A  I>fo  ntuquun  pfoprios  audiri."  Anntl. 
till.  Kill  ancl.  Ivii-  |>.  aai,  edit.  Glajif.  1743. 

I  Dm  Ymtnc'i  litktnriful  Oisvertaiwn  on  Idoklrous  ComipliMis  in  Rr- 

liiiiMiivni.  I.  p.)ia— riH. 

I  "  1,M«H  «|  ipH  milMNk  adotannu,"  MUh  niny,  in  a  panag«  twfwn- 


CItAP.  IV.]  CBOVES    AKD   IllCn    PtACIS. 


39S 


hill  of  Gath,  wlicro  was  cither  a  school  of  llicprophcU,  or  thoy 
bad  been  thither  to  pay  their  devotion  when  Snul  met  them; 
toe  1  Sam.  x.  5—13.  An<l  of  tho  name  sort  wtui  the  (ptait 
high  {ilacc  at  Gibcon,  whore  Solomon  sacrificed,  and  where 
God  iippcarcd  to  him  in  a  dream ;  1  Kin^s  iii.  4,  6. 

The  gnind  ditficiilty  on  this  head  is  how  to  rcconciln  their 
Barrilicin;;  in  other  places  beside  the  natiunal  altar,  as  Gideon 
did  at  Ophmh,  Judgcsvi. '24;  Maiioidi  in  tiic  country  ol' Don, 
chap.  xiii.  16 — 30;  Samuel  at  Mizpah,  1  Sam.  vii.  10,  ami 
at  lietlilchem,  chap.  xvi.  5;  David  in  the  threshing'-floor  of 
Oman,  1  Chron.  xxi.  22;  ami  Elijah  on  Moinil  Camiel, 
1  Kings  xviii.  30,  tt  scq., — with  the  law  in  the  book  of  Deu- 
terotmmy,  "Take  heed  to  thyself,  that  thou  offer  not  thy 
bumt-ulli'ringis  in  every  place  that  thou  rteu^t.  flul  in  the 
place  which  the  Lord  thy  God  shall  choose,  there  tliou  ahall 
offer  Ihy  bumt-oHerin^,  and  there  thou  shalt  do  all  that  I 
commanded  tlicc ;"  chap.  xii.  13.  14. 

The  best  solution,  I  apprehend,  is,  tliat  it  was  done  by 
special  divine  direction  and  command,  God  having  an  un- 
doubted right  to  supersede  his  own  positive  kwa,  when  and 
in  what  cases  he  pleases;  and  as  this  is  cxprosaly  asserted  to 
have  been  done  in  David's  case  before  mcntJone<l,  1  Chron. 
xxi.  IR,  it  may  the  more  reasonably  be  supposed  in  all  tlie 
rcKl. 

This  may  intimate  to  us  the  true  solution  of  another  difH- 
culty,  how  to  rcconcdc  the  law  which  prcMnbcs  an  altar  "  of 
earth  only  to  be  made  in  all  places  where  Cod  should  record 
his  name,"  Exod.  xx.  24.  with  the  onk-r  which  Moses  re- 
ceived to  makti  a  brazen  altar  in  tho  court  of  the  tabernacle. 

Some  have  supposed,  that  the  brazen  altar  was  filled  with 
earth  aud  stones,  and  so  was  nn  altar  of  earth,  though  f^sed 
with  brass.  But  the  real  solutiou  I  take  to  be  this:  "  In  all 
place*  where  I  record  my  name,"  means,  in  whatever  par- 
ticular place,  beside  the  national  allar,  I  ghiill  caus«  my  name 
to  bo  recorded,  by  commanding  my  servants  to  sacrilicc  unto 
me.  there  thou  shall  make  an  nitar  of  earth. 

The  reasou  of  God's  iip|Hiinting  such  plain  and  inartificial 
]tatH,  on  llieso  special  uccasioas,  was  in  all  UkelihoMl  to  prc- 
it  that  superstitious  vciicraliim  which  the  ]>coplu  wouki  pro- 
hJHf  have  entciljinvd  for  thcni,  as  huvin|{  a  more  than  ordi- 


396 


JEWISH    ANTIQUITIES. 


[book  II. 


nary  sancUty  in  them,  if  they  had  been  more  expensive  and 
durable ;  whereas  being  raised  just  to  serve  a  present  exigence, 
and  presently  pulled  down,  or  falling  of  themselves,  they  could 
not  admintBter  any  temptation  to  superstition  or  idolatry. 

But  to  return:  Though  some  places  were  called  by  the 
name  of  high  places,  which  had  never  been  polluted  with 
heathen  idolatry,  and  in  which  God  was  acceptably  wor- 
shipped, nevertheless,  all  which  had  been  actually  so  defiled 
the  Israelites  are  commanded  utterly  to  destroy ;  insomuch, 
that  it  is  left  upon  record,  as  a  stain  and  blemish  upon  the 
character  of  some  of  the  more  pious  kings  of  Judah,  that  they 
did  not  destroy  them,  but  suffered  the  people,  who  were  very 
prone  to  idolatry,  to  sacrifice  in  them :  which  is  the  case  of 
Asa,  1  Kings  XV  14;  JehoBhaphat,chap.xxii.43;  andscveral 
oUiers. 


CHAPTER  V 


OP   THK    CITIKS    OF    RBFUOE. 

The  Latin  word  aaylum,  used  for  a  sanctuaiy,  or  place  of 
rcfiigc,  hiu)  so  near  on  affinity  with  the  Hebrew  word  bzv  eshef, 
a  ticc  or  grove,  as  to  make  it  pru1)til)k-,  ttmt  tho  Hacrcd  groves. 
which  we  spoke  of  in  the  lust  chapter,  were  the  oucient  places 
of  refuge,  and  that  tlic  Kunmns  derived  the  use  of  Uicin  from 
the  uafttem  iialioiiB.  So  we  fiud  in  Virgil,  that  the  asi^lu  weru 
groves :• 

Ilinv  lucnm  ingciiiem  queoi  Uomulus  acer  oiiylum 

lU-tiulit.  iFjitid,  viii.  I.  343. 

Auil  Gofl's  altnr  appears  to  have  been  the  asylum  of  the  Jcwh, 
before  the  cities  uf  refuge  were  appointed;  Exod.  xxi.  14. 
Some  persona  have  imagined,  that  all  the  cities  of  the  Levites. 
in  number  forty-two,  were  mtfla.  But  that  appears  to  be  a 
mistake ;  for  in  the  book  of  Numbers,  chap.  nxxy.  G,  among 
the  cities  that  were  given  to  the  Levites.  only  six  ore  men- 
tioned as  appointed  to  be  cities  of  refuge.  ^ 

Thcne  ai^la  were  not  only  intended  fur  Jews,  but  for  Gen- 
tiles, or  for  stningers,  who  dwelt  among  tliem ;  ver.  15. 

They  were  doI  designed  as  sanctuaries  for  wilful  murderers, 

*  Mr.  Jones  suiijmsci,  thai  tke  rMson  wbjr  thMc  |^««a  wen  coiuiilctvd 
iw  places  uf  refwft?,  win  ibe  oiitnioti  which  prenuled,  lluu  tbc  denoiu,  to 
wlwni  divy  •firrv  iltilicalctl,  aflbnJcd  thHr  uablUMX  lo  iboaewho  Bed  to 
ihem  for  ()rDtcctioii.  "  Aaylonim  ohgo  nulii  dvducvnda  viilriw  nx  ant>i|aaRiin 
cf^  nonuos  revvrvntia,  et  optaikwe  «onjni  poUmtiw  o]wrn  lercndi  niftpUci- 
Imu.  nii,  qui  k  polriitiofibui  metoebani,  ad  scpulcn  rironiin  enimiorum 
ccwrfiifiebutt''  Vid.  SDiMcam  m  TtmhI.  ocf  iii.  lu  dutarchui  TlMnci  te- 
pulcnun  fcine  atyhun  dicil  ta  rtli  Tlwsri,  Riib  Tin.  lie  obMrrfli,  tint  Ooil 
ocvcr  «|tpoiiitid  hb  ahnr  for  an  arqrhun :  n«venlielcis,  it  wu  to  couidetnl 
before  the  ivika%  of  iKc  Isw  in  Exodus  ccnc^ming  the  cities  of  nfugv.  On 
which  arcount  be  inuifi:lne»,  that  the  origin  of  aajta  waa  not  a  ilhnae  itMi- 
lution,  but  lliat  God.  by  bin  appointneni  of  cities  of  reAige,  fwrtups  in- 
irorlcd  to  cbcdt  abd  iMlnun  tb«  n)iCTMllimii  and  idolairmia  tue  of  ^rovM 
and  alian  Tot  lliM  fnifpow.     AanoL  US.  m  (iodwiiii  Mot.  d  Aaron. 


398 


jrwistt  ANTtQumrs. 


[UOOIC   It. 


and  all  kindn  of  alrorious  villtiinri  nmon<t  the  J^'wk,  an  Ihcy 
were  nmonj^  tlie  CirccJcH  and  Roniiitm,*  and  now  arc  in 
Komnn  Catliolic  conntrics.t  but  merely  for  »:curing  tlioAe 
who  had  beentjjuittyol'involuntai-j'homicido,  Dcut.xix.-l — It), 
from  tilt  L'ffl'cts  of  private  revenge,  until  Uiey  ivere  cleared  by 
u  legal  prucctitf.  Aud  it  in  observable,  that  the  Israelites  urv 
coiiimaiMletl  to  "  prepare  the  way,"  thnt  is,  to  make  the  ruad 
good,  "that  every  ^ayer  may  flee  thither"  without  impedi- 
ment, and  with  all  cxpodittou ;  vcr.  3.  And,  as  Godwiu  oh- 
aervea,  the  rabbies  iiirorm  us,  amoii^  other  circumstances,  that 
at  every  croBs  road  wasBct  upaii  inscription,  Asylum!  ABvlam.' 
Upon  which  Hottinger  romarkB,  that  it  w-as  probably  tii  allu- 
sion to  this  custom  that  John  the  Baptist  is  described  as  "  the 
voice  of  one  crying  in  the  wilderness.  Prepare  ye  the  way  of 
the  Lord,  make  his  paths  straight ;"  Luke  iii.  4 — G.  He  was 
the  MeJisiah'tt  forerunner,  and  in  ihnt  character  was  to  remove 
the  obstacles  to  mcn'a  flying  to  him  as  their  asylum,  and  ob- 
taining, atkrrijptov  rov  Omv,  the  Salvation  of  God. 

For  any  thing  fariher  on  this  Bubjocl  we  refer  to  Godwin's 
Moacs  and  Aaron,  especially  with  Hottinger's  notes. 

*  Privilcgia  vjloniis,  iDquit  Jon«siwi(  vumma  eniK,  ceru  enim  in  lUb 
supplicibus  aalus,  ni-c  ulluj  iude  tub  <)uovm  pnetexiu  mA  pimani  exuv- 
hciiJu.*,  lifttKaot  fap  tt  aitwr  tvrat^a  uirttwwi.  I'aiisan.  Uli.  ii.  p.  108, 
I.  -45,  edit.  Xylutt).  Uanov.  lOl  3.  Nix  ili-  vo  qui  hi  uyluin  cuafuf^erU,  jwli- 
cium  iusiituohant,  ncc  cxnmiiuibanf,  an  talis  vitie  dignua  crai,  ma  aon.  Kum 
vvrd  Dtu  relinqiwnduin  ceoHbMiL  Iia  Leoiyeidam,  qaanvu  proditiotiu 
tvum,  imiKitiitm  cxirahete  coaail  nitit  IjtcnlMouinu.  PauMn.  lib.  iii.  p.  171 , 
I.  44,  ct  tet\.  In  Urius,  lib.  xliv.  cap.  xxuc.  Saactiuu  tcmpli  iiiaulkque 
inviolaKM  pnceskibat  mnnn.  Et  idem  dr  cujuslibci  genera  nulclicu,  quiit- 
•Uua  obvratit,  tiutitlur  Tacitu*;  Atinat.  lib.  liL  cap.  Ix.  Vcnim  ol  «)no(l 
ali<|vi  aliquandu  hsc  vwlikruni  privilfgia;  xed  ii  babeluiutur  liuuunum 
Mteioliseim),  ncc  &  inDim  ab  bonimibis  onnl  libvit,  tiiii  nitnia  L-oa  tuebului 
poicntia.  Vid.  Tbucyd.  lib.  i.  sect,  turvi.  p-  09,  70,  «t  *n;i.  oxuv.  p.  17^, 
175,  «(liL  IIikIsoii.  Sullen  vciu  *iul2toni»i  liuruni  privilv|piiruin  art-nirui, 
viiuliccs  liabvbMiiur  Uii.  Vid.  Jusiiii.  lib.  vuL  (;ap.  i.  ii. ;  I'ltumi.  liU  j. 
p.  36,  I.  20,  M  MY|.;  n  lib.  vii.  p.  \M,  L  £0,  et  m.h|.  p.  447,  I.  37,  edii. 
Xylud.  Ilftnov.  1613. 

t  MitliUdou**  \ja\<n  iran  lloow,  p.  1  Jti — 1&8,  o(  hit  Muccllnn.  Wotfcs 
i*A.  r.  octawo. 


JEWISH    ANTIQUITIES. 


BOOK  III. 

CONCERNING    TIMES. 


JEWISH    ANTIQUITIES. 


CHAPTER  I. 


OP    DAYS,    nouns,    WRBKS.    A.SO    YBARS. 

T.  HE  HcbreH-s,  ia  common  with  other  nations.  dUtinguishod 
their  days  into  noturul,  consisting  of  twenty-four  hours  ;  and 
artificial,  that  is,  from  sun-ria«  to  snD-4et. 

Concerning  the  natuful  day.  it  is  inquir&d  when  it  began 
and  ended. 

Godwin  conceives  thu  ancient  Jews  had  two  different  be- 
ginntngR  of  the  natural  day;  one  of  the  sacred  or  festival  day, 
which  was  in  the  evening;  the  other  of  the  civil  or  working 
day,  which  was  in  the  momiog.  That  the  sacred  day  began 
in  the  evening  is  certain  from  the  following  pfutsage  of  Levi- 
ticus :  "  From  even  unto  even  shall  ye  celebrate  your  sab- 
boths,"  chap,  xxiit.  33 ;  and  also  from  the  following  wortls  in 
the  book  of  Exodus:  "  lu  the  first  month,  on  the  fourteenth 
day  of  the  montb  at  even,  ye  shall  eat  unleavened  bread,  until 
tlie  ooo  and  twentiirth  day  of  the  raonih  at  even ;"  chap,  xii, 
IH.  N'everthelees,  the  passage  which  our  author  alleges  out 
of  the  evangelist  Matthew,  "  In  the  end  of  the  sabbath,  as  it 
b«gautodawn  lowurd  The  first  dayof  the  week,"  chop,  jcxvjii, 
1,  docs  not  so  certainly  prove,  that  the  civil,  natural  day  be- 
gan in  the  momiiig.  For  "  the  first  day  of  the  week  "  may 
there  be  understood  of  the  artificial  day ;  as  indeed  the  word 
tn^<mcou/Ti)*  acems  to  imply.  In  like  manner,  though  we 
liegin  the  natural  day  at  midiiight.  yet  wo  siwak  of  lh<j  ilny 
breaking  of  dawning  a  lUtlc  before  sun-rise.  Tlut  iliu  Jcw» 
bcgnn  the  dny,  not  at  eri'ning^,  hut  nl  midnight,  or  in  the 
morning,  at  the  time  of  their  mi^retian  nut  of  Hgypt,  appears 

*  Sn  on  ihia  wont  I^^  MKinighl'*  CommcnUiy  id  lac> 

2o 


JftWItH    AMTIQUITIES. 


BOOK  111. 


from  hence,  that  the  fifteenth  day  of  the  month,  tn  which  ihey 
departed  from  Egypt,  is  said  to  be  the  morrow  after  t]ie  poBs- 
c»ver,  which  was  kept  on  the  fourteenth  day  in  the  evening; 
Numb,  xxxiii.  3,  compared  with  Exod.  xii.  6,  But  neither 
will  this  prore,  diat  they  reckoned  Ait  begioning  of  their 
civil  and  sacred  day  from  a  ditl'ercnt  epocha.  It  je  more 
probable,  that,  before  their  deparlur«  out  of  Egypt,  they  be 
gun  all  llieir  daya,  both  civil  and  sacred ,  witli  the  sun's  riHing, 
as  the  ancient  Babylonians,  Pontians,  SyriaoB,  and  movt  of 
the  eoatcni  nations  did."  And,  at  the  time  of  their  migiatioa. 
Ood  orderod  them  to  change  the  beginning,  not  only  of  the 
year  and  of  the  weekj  but  likewiac  of  the  day,  from  the  mttm- 
it^  to  tlie  evening,  iu  opposition  to  the  customs  of  the  idola> 
troufi  nations,  who,  in  honour  to  thdr  chief  god,  tlio  sun,  be- 
^an  (heir  day  at  his  rising. 

CocceiuB,  who  tiuppose&,  that  only  the  aacted  day  began  in 
the  evening,  finds  out  this  mystery  in  it,  that  Ood  appointed 
the  sabbath  of  the  Jewish  church  to  begin  with  the  night,  in 
order  to  signify  the  darkness  of  that  dispensation,  compared 
With  the  subsequent  one  of  the  gospel ;  the  light  of  divine 
knowledge  being  in  those  times  like  (hat  of  the  moon  and 
stars  in  the  night,  but  under  tlio  Christian  dispL-nsation,  like 
that  of  the  sun  in  the  day.f 

It  has  been  commonly  suppoAed,  that  the  epocha,  or  t)e< 
ginning,  of  the  natural  day  was  originally  in  the  eveniogj 
"The  evening  and  the  morning,"  saith  Moees  in  the  book  oT 
Genesis,  "  were  the  first  day ;"  chap.  i.  5.  And  if  to,  we  arc 
lb  conclude,  that  the  idolaters  had  changed  the  beginning  of 
the  day  to  the  morning,  in  honour  of  the  sun ;  and  that  God 
restored  it,  by  the  law  which  he  gave  to  the  Jews,  to  it* 
original  epocha.  But  learned  men  are  not  agreed  about  the 
meaning  of  this  passage,  and  the  reason  of  MoseVs  setting 
the  evening  before  the  momtng.  Le  Clecc^  begins  the  first 
day  from  the  creation  of  the  chaos,  and  by  the  evening  he 
understands  all  the  time  it  remained  in  darkness,  before  the 
production  of  tight.  But  tliis  opinion  does  not  well  agree 
with  the  import  of  the  Hebrew  word  2"^^ gnerebh,  the  evening, 

*  Pmsv.  d«  Ooctnnll  Tetaporun,  Itb.  vii.  p.  009. 

t  Vid.  Co«ceii  Comnktiil.  in  Lev.  iiiii.  ted.  wiii.  C^r,  lom  i.  p.  IT  J. 


IITAV.  1^) 


PKTt: 


«oa 


from  ytygtuiraiih,  mUruif;  which  th«refoT«  dmotf'it  twilight, 
in  wliich  tluTc  ia  a  kind  of  inixtur«  of  U^t  and  darkness; 
rnUiLT  thitn  total  darkness,  such  as  thoru  vran  bvforo  light  was 
pitxiaccd. 

Others  think  it  more  nfttnnl  to  d«te  the  beginning  of 
time,  and  th«  socoesiion  of  doy  and  ni^ht,  from  the  first  pro- 
diiRiion  of  light.  Rut  ns  for  the  reason  of  Mosei's  aeuing  tho 
ereoing  before  the  morning,  the  inoat  pmbable  opinionti  art 
thoK  of  Coooeins  and  Lym.  Cocceius  understands  the  wonit 
in  th(*  foDowni^  maimer,  lliat  the  light  moved  away  from  the 
place  or  hemisphere,  on  which  it  first  appeatsd,  and  was  sne* 
CQedcd  by  dnrkne**  ;  and  M-hen  it  returned  to  enlighten  the 
Mine  hemiapherc  ngflin,  the  first  day  waft  rompleted.*  So 
tint,  According  to  him,  the  evening  significa  tlie  light  nHnriog 
Bway,  which  it  began  to  do  from  ita  first  appearance. 

The  othfT  opinion  is,  that  llic  two  parts  of  the  natural  day, 
namely,  tiic  uriificial  day  and  artiAoial  night,  are  deuouiinuted 
froni  the  terms  which  comptete  them,  from  the  evening,  which 
is  the  end  of  the  day.  and  from  tJic  morning,  which  is  the  end 
of  the  night ;  and  so  the  evening  and  the  morning  make  up 
one  natural  day;  namely,  from  morning  to  looming.t 

But  whatever  were  the  reasons  of  Mones'*  setiit^  the  even- 
ing before  the  morning,  or  the  night  before  the  day,  bia  ex- 
preasioa  has  plainly  been  followed  by  other  writers,  and  in 
oilier  languages.  Hence  days  ore  expressed  ui  the  book  of 
Daaial  kiy  ~>p3-3~t];  gnerebh-boker,  evening  and  morning; 
chap.  viii.  14.  Hence  aUo  is  the  use  of  tlw  Oreek  iford 
wx^^i/itpov  i  2  Cor.  xi.  2'^.  j\nd  may  we  nut  obvcrve  aome 
feint  traces  of  the  same  originiJ  in  the  Bnglish  hnguage.  in 
oar  computing  tifiu*  Ky  nightA  rathor  than  by  dayi>;  an,  in 
the  words  sennight,  fortnight,  &c.  ? 

With  respect  to  the  artiflcial  day  and  night.  I  otieerre,  that 
the  llobrcwB  divided  the  night  into  four  watches,  as  appears 
from  St.  Matthew,  who  speaks  of  the  fourth  watch  of  the 
night,  chap.  xiv.  25;  and  from  SSt.  Mark,  who  styles  then 
watches,  the  even,  midnight,  cockcrowing,  and  the  luommg; 
chap.  xiii.  36.  NeiverthdaiM.  it  alioiild  seem  that  they  an- 
ciently diTided  the- night  into  an  odd  number  of  watcbaa,  pro- 

*  Vid.  Cocmi  Cur.  pfioi.  tn  Gra.  t.  5. 
t  Vid,  Lgff.ajHKiroUSrsapfclslec.     ' 
2n2 


JEVlSa   AfCTIQCITIES. 


BOOK   III 


hathkj  iotD  chicc ;  since  we  wtad  in  ike  hook  of  Jadgcs,  of 
"  the  ttJddle  wmidi ;"  dup.  Tii.  19. 

It  is  proWile  these  wstcbes  bad  their  rise,  and  their  name, 
firnai  the  watduncn  nho  kept  z^ard  at  the  gates  of  the  city 
sad  of  the  tcnple  Inr  n^ht.  and  who  reliered  ooe  another  by 
tmtwk.  And  if  anciently  there  were  but  three  watches,  then 
Mck  «aicked  Cow  bowa ;  and  more  in  the  winter,  wlicu  the 
■^hto  an  above  f  cli«  long.  Bnt  that  being  found  too 
tedioos  and  tinaotne,  the  anmber  of  watches  wa«  aAerward 
iaereased  to  foor.  We.  therefore,  nerer  read  of  the  middle 
waick  in  the  5ew  TeBUment. 

The  day  was  divided  into  hovra ;  which  are  reckoned  to  be 
of  two  BoRs,  lesa  and  gnatn^.  The  leaser  hours  were  twelve, 
as  appean  froa  tbe  following  questtoo  in  the  eTangelifit  Juhn. 
"Are  then  not  tweire  hoara  in  the  day  V  chap.  xi.  9.  Each 
of  these  was  a  twelfth  pajt  of  the  artificial  day.  Herodotus 
obsetres,  that  the  Greeks  learned  from  the  Bab^'Ionians, 
■aoag  oCker  things,  the  UMthod  of  dividinf;  the  day  into 
tarehre  parts.  Bat  whether  the  Hebrews  derived  it  from  th« 
Babyloaians,  or  the  BabyEooians  from  the  Hebrews,  cannot 
fMm  be  kaoam.*  Nor  does  il  appear  how  ancient  this  di- 
riMon  of  the  day  into  honrB,  among  the  Hebrews,  was..  The 
first  hint  in  Scripture,  which  seems  to  imply  such  a  diviaiotit, 
is  a  passaga  in  the  Second  Book  of  Kings,  chap.  xx.  9 — 1 1, 
where  we  read  of  the  shadow's  going  back  twenty  degrees  oaj 
the  son-dial  of  Ahax.  Bat  the  history  giv^s  us  no  intimatioaj 
what  those  d^reea  were,  or  what  portion  of  time  was  marked'] 
by  them. 

Tbe  mention  of  this  dial  aaggeats  a  question  which  bos  oc»' 
caaiooed  mach  di»puie  among  the  learned  :  WTiether  the  mi- 
racle of  the  shadow^  going  back  was  wrought  upon  the  Bun, 
or  only  upon  the  dial?     Vatablus,  Monlanus.  and  several, 
modems  observe,  that  there  is  not  a  wocd  said  of  the  sun's  J 
going  back,  but  only  of  tiic  Bhadow  upon  the  dial;  which 
night  be  effected  by  the  divine  power,  perhaps  by  the  minii 
of  angels,  obstructing  or  refracting  the  rays  of  iho  Hun.  or^ 
ahcring  the  position  of  the  dial,  »o  as  to  make  the  ahaduw 
retire  without  changing  the  motion  of  the  sun  itself.    The 


*  Unodoi.  Etiurp.  cap.  cii.  |i.  Itt,  edilGiuau*. 


CUAr.  K| 


HOU&V. 


406 


Jem,  in  general,  areofthecontrary  opinion,  with  which  Arch- 
bbhop  Ufthcr  agrees;  who  says,  th:it  tlic  •rnn  and  all  the  hca- 
venly  bodies  went  back,  and  u  much  was  detracted  from  the 
next  nig^ht  as  was  added  t«  thin  day.* 

The  iirguments  on  iIuh  side  of  ihe  question  are. 

Ist.  The  words  of  laaiafa.  chap,  uucriii.  H,  that  "  the  mm 
retumul  ten  degrees."  But  this  may  possibly  be  meant  only 
of  ltd  fthaduw,  especially  in  so  poetical  a  writer  as  Isaiah. 

2dly.  That  the  miracle  was  observed  at  Babylon,  from 
whence  Meradach-TInlndan  sent  to  inquire  about  it,  3  Cbron. 
xxx'n.  31  ;  which  could  not  hare  been  the  case,  unless  it 
had  been  wrought  on  the  8un  itself,  and  not  merely  on  the 
dial  of  Ahaz.  To  this  it  is  answcrud,  Uuit  it  does  not  appear 
the  inimcle  waa  observed  at  iiaby]on;  rather  the  contrary. 
For  it  is  said,  "  The  princev  of  Gabylun  sent  to  inquire  of 
the  wonder  that  was  done  in  the  laud;"  not  as  a  thing  they 
themselves  had  neen  in  their  own  country,  wliich  must  have 
bc*;n  the  case,  if  the  miracle  had  been  wrought  on  tlie  sun; 
but  which  tiiey  had  heard  reported  as  done  in  the  land  of 
Inael.t 

To  return  to  our  subject:  the  first  mention  wc  have  of 
hours  in  ihe  Old  Te»tument  is  in  the  ))oolc  of  Daniel,  parti- 
cularly in  the  fuurtli  chapter;  where  Daniel,  upon  hearitw 
Nebuchadnezzar'*  dream,  is  said  to  have  been  astonished  for 
one  hour,  vcr.  19^  nirc  ihnngnah.  But  that  word  \m  of  too 
general  a  signiBcation  to  prove  that  houre,  in  the  modem 
aensu  of  the  term,  were  then  in  use;  it  seems  rather  to  iraiwrt 
any  portion  of  time;  nud  perhaps,  in  t)ui  itecree  of  Nebu- 
chadnezzar, that  all  who  refused  to  worship  his  imuge  should 
bo  cost  into  tlie  tiery  furnace,  it  might  as  well  be  rendered 
that  mmute  or  moment,  as  "  the  same  hour;"  dtap.  iii.  15. 
And.in  the  present  caw,",  it  ie  not  very  likely,  that  a  poor  Jewish 
ttJave,  as  Daniel  was,  should  stand  as  one  stupid,  a  whole 
hour,  in  the  pn-ncnce  of  so  great  a  monarch  as  Ncbuchad- 
uczxar.  On  Uie  whcJc,  I  do  not  find  that  the  antiquity  of  the 
Jewiwb  boura  can  be  traced  and  a»c«--rtaiiiud  by  any  thmg  that 
is  said  in  the  Old  Testament. 

*  VsMT.  Amu).  A.  M.  40OI. 

+  VoMJni  d«  Of^tM  et  Frugreaw  Iddolaui*.  lib.  li.  np.  ii.  n.  tT9, 


406 


JBWUH    AKTIQUITIHS. 


[boos   111. 


Besides  the  twelve  Icrmt  honrs  (which,  as  tfacy  arc  8U{>- 
poacd  to  be  equaL  divisions  of  the  artificial  day,  must  be  of' 
dtfieiwt  Icngtlis  at  differetU  times  of  the  year,  and  which  ara^ 
the  aame  that  we  now  call  Jewinh  hours),  Godwin,  with  manyj 
others,  speaks  of  the  greater  hours ;  which  ore  mid  to  be  four,^ 
each  containing  three  of  the  letuter  hours;  the  firist 
at  Bun-hsfi  (and  not  at  six  o'clock,  as  Godwin  erroneoutly^ 
says),  and  holding  till  about  nine-  The  second  coded  at 
noon,  the  third  in  the  middle  of  the  aJYcrnoon,  and  the  fourth, 
at  Buo'set.  However,  this  drvisiou  of  the  day  into  grcaterj 
hours  is  not  suffictenlly  supported  by  the  passages  of  Scripture  j 
which  Godwin  quotes  in  proof  of  it.  And  several  leame(|J 
mnii,  very  skilful  lo  these  matters,  have  doubted  wheUier  aayT 
such  hours  were  in  use  among  the  Jews. 

Mayer*  thinks  he  has  proved,  that  the  ^renter  hours 
in  use  in  the  days  of  Nebeiuiuh.  from  thv  fulluwmg  paaaagAj 
"  Th^  read  in  the  book  of  the  law  one  fourth  part  of  the  daji] 
and  another  fourth  part  they  confessed  and  woiahippcd  th«J 
Lond  their  Oud;"  chap.  ix.  3.     This,  however,  will  prov«| 
no  more,  than  that  they  had  skill  enough,  in  those  limes,  to 
divide  the  day,  upon  occaitioD,  into  four  parts ;  but  that  these 
divisions  were  called  the  greater  hours,  or  that  Lhin  was  a 
stated  division  of  the  day.  does  not  appear. 

Since,  then,  the  use  of  the  greater  hours  is  so  uoeertwd/ 
even  in  our  Saviour's  time,  we  must  not  rely  on  tJiem,  a« 
Godwin  docs,  for  reconciling  the  different  nccounu  of  the 
evangelists,  concerning  the  time  of  our  Lord's  crucitixioa. 
St.  Mark  says  it  was  at  the  third  hour.cbap.  xv.  25;  whereaa, 
according  to  St.  John.  chap.  xix.  14,  it  was  about  the  Buth 
hour  when  he  was  arraigned  before  Pilate,  borne  endtavour 
10  remove  this  dilBculty  by  the  supposttioa,  that  St.  John'» 
Ooapcd  was  written  ai\er  the  destruction  of  Jerusalem.f  and 
that  he  therefore  uses  the  com|>uiaiion  of  the  Romans,  who 
Ixgan  the  natural  day,  as  we  do,  from  twelve  o'clock  aX  night ; 
accordingly  the  sixth  hour,  when  Pilalo  cundonuied  Cbri»t  to 

*  Johannb  Uayeri  Tnciu.  <)e  Tenporibiii  n  ¥«tm  Dirtbua  llctKCOr* 
pan  i.  cnp.  x.»eci.  uv. — xvii  p.  69 — 70,  3d  edit  AntRlel.  1734. 

t  That  Sl  Joba'i  Uocpci  wn  wriUeo,  noi  sAer,  bm  b«fc«s  lb*  dotm^ 
lion  at  JtfnisiICD^  M*  proved  bjr  £li.  Lanlner,  lu  Ui  Supplitcncsi  n  ihm 
Sccood  Pui  of  hi*  Ciedibiitiy.  *vl  i.  cha(>.  ix.  tccu  il  jl  p.  iOl— 441- 


CHA»«  i.) 


HOURS. 


407 


be  crucified,  was  rix  in  t)ic  roorniag :  but  St.  Mnrk  us«b  thv 
Jewittli  computntiuu,  according  lo  which  the  third  hour  a% 
«iiren  to  our  uiua  in  the  aioraiug,  al  which  tiiii«  Christ  wu 
nailed  to  th«  cross. 

This  ia  an  ingenious  way  of  reconciling  the  two  evangchsta; 
hik],  provided  it  could  be  made  appear  thtit  St.  John  usee  tha 
Roman  nomputalion  in  any  other  part  oFhiB  history,  we  should 
readily  aci^uicscQ  in  it.  But,  I  apprehend,  the  contrary  iw 
very  probable  from  the  fuUvwiug  poHsage  in  the  fourtJi  chap* 
tcr,  vcr.  6 — 8:  "Jesu^,  therefore,  being  wearied  with  bta 
jourooy,  sal  thus  on  the  w«U ;  and  it  was  about  the  iixik 
hour.  There  cometh  a  woman  of  Saniaria  to  draw  water; 
Jeau»  naitb  unto  her,  Give  ran  to  drink.  For  his  disciploa 
were  gone  away  into  tho  city  to  buy  meat."  Now  it  vt  not 
ao  probable,  that  the  diHciplcH  Rhould  be  gonv  Ui  procure  pro- 
viaioDA  for  tboii  rcfre&huient  on  Uieir  jouniey  aX  tax  in  tba 
raomiug  as  at  t^-elve  at  noon ;  mudi  Iws  ia  it  likely,  thai 
Cbri&Lwutt  wearied  with  Iuh  journey  at  ao  early  an  hour;  und 
if  St.  Juliii  um;«  tile  Jewish  coniputatioa  in  tbi»  part  of  hui 
hiatory,  it  ia  hardly  coosiat^nt  witli  the  charuct^  of  a  good 
hifttorian  to  use  the  Roman  in  another  part  of  it;  at  least. 
witliout  givinf;  notice  of  the  change-  Perhaps,  tbereforo,  an 
easier  way  of  solving  thia  difficulty  is  to  admit  the  reading  of 
tho  Cambridge  inanuHcript,  wliich  has  rftiri),  the  third,  instead 
of  ucTit,  the  fuxth  hour,  in  the  preceding  pattaage.  And  thia 
reading  is  continued  by  Xounus'ti  Paraphrase.*  and  by  Peter 
of  Alexandria,  or  whoever  was  the  author  of  the  fragOMiut 
prefixed  to  the  Chronicon  Paschale  ;t  who  expreaaly  asaertflt* 
that  it  waii  rptrii  in  the  original  o(^y.^  which,  ho  aaitli.  was  at 
that  timr  presorred  with  great  care  in  the  cliurcU  ef  E^he- 

*  Sm  ilM  pus^  In  Dr.  Lardner'aCredibilitj-rpBnli.c^Ap.  nc\riu.voLdl 
p.  68. 

f  CoMtih  One,  MuL  liteTar.  «4  inH.  KCt.  t*. 

1  Chiqwcon.  f^Mhalv,  ia  fnd.  ■uctom  d«  fMcbw^,  ft.  i,  cdk.  Du 
Fresnt.  rara.  )58«. 

§  S««  ihh  mUtet  diaoiMed  fay  Dr.  Wltiiliy  in  Kb  AnnoUItons  on  Matlc 
n.Vi,  aod  brPfcAniekto  Diwantfig  CnUca  dr  genviaa  KfaPDom  Ifa«i 
TnNwnit'^  T ""■ — *""  <=>{>'  <'»■  p>  ISI— tcs.wjit  Anolrt.  IK9.  wka^tm 
ticuMy  oHnidert  <*'bu  Mill  baUi  nlwaMMl  agaioH  ihii  rwding  wi  UaA  J»> 
35,  and  Joba  ux.  I-L 


MtMum  hWTWQvma». 


(' 


111. 


ps  I*  IMC  aauoe  of  om  nMn  m  pafv,  «■■■  w  «Dd  moh 

f  inn  lit  ia  Scnptvn.    Peter  aa4  Jofcn,  k  ■■  aaid  m  tbe  Acto, 
"  wcKK  af  into  tW  tcvpk  ai  tbe  boar  «f  F»f«r.  bong  lb* 
aiaA  h&mf  At^  m.  I.    Tbk,  indeed.  Mlin  to  «be  pabBe 
pf^ren,  oAnd  ap  at  Ac  tcaiple  at  tbe  tne  of  tbe  errain^ 
aacriCee.    Bat  Ae  Jew*  had  afao  «aicd  bMn  far  ptmto, 
pn^ar,  at  leaet  «fam  tbay  did  net  anond  Ibaa  wbicb 
paUic.     It  «ai  Dmm^B  caalOH  Id  pray  thiec  tiaiea  m  dav;*; 
which  he  voald  not  oauC,  tbaa^  be  aw  haUe  on  that 
eooBl  to  be  cart  into  tbe  dco  of  Beaa;    Oka.  li.  10 — U 
"ne  tuatt  w>«  tbe  piactice  vf  David :  "  Evooo^  and 
ii^''  Mttb  be,  "  aad  at  doob,  wtO   I  praT;"  Pealm  W,  It,' 
Fraai  wbeoce  we  learn  ooc  oolj  bow  fi^nentlr,  bat  «t  what 
lioM*  of  tba  day  that  daty  wae  dMBOKialy  peribnaed.     It  ii 
geoecmOy  aappoeed.  that  the  aMHimig  and  evemnf;  praj 
wcfc  at  tbe  time  of  offieringtbeniaffiiiiigaadrrFoiDgsacnficey'l 
that  ie,  at  tbe  Ihtfd  and  andfa  boor.    And  the  noon 
wae  at  Ifae  nrtb  boor,  or  twttre  olefa)^ ;  far  H  ia  aaid,  < 
"  Peter  went  up  on  tbe  booae  top  to  pray,  aboat  tbe 
boar;"   Acta  x.  9:    tboogh  Lttdoricae  CapelJaa  okakec 
iDomiog  and  tbe  qooo  prayer  to  oona^wod  to  the  ntominf -j 
and  evening  sacrificea.     Aooording  to  him,  the  moming^j 
prayer  waa  perfomed  any  thoe  between  san-me  and  the 
fimrth  hour;  the  noon  prayer,  between  tfae  sixth  hour  and 
Bun-aet;  and  evening  prayer,  any  time  between  sun-set  andif 
break  of  day.*     We  find  in  Scripture  no  express  inaiitutioa^ 
of  the  stated  hours  of  prayer.     The  Jews  say.  they  receivcd-j 
tbam  from  the  patriarchs;  tbe  first  hour,  from  Abraham;  the< 
•aeood  from  Isaac ;  and  the  third  from  Jacob.f 

Fftxn  hence  the  Papists  hare  borrowed  their  canonical 
hours;  as  they  call  certain  prayers,  which  an  to  be  repeated 
at  certain  times  of  the  day,  namely,  matins,  laoda,  vC8poi«« 
and  complins.  Cardinal  Baromas  fancies  they  were  instituted 
by  the  apostles;  of  which  he  imagines,  that  Peter  and  John 
going  ittlo  the  temple  at  the  hour  of  prayer,  being  tbe  lUQih 

*  LiHlo*.  C«[mII.  in  Art  m.  1,  iikh)  Crit.  Ssci.     See  dao  Hisfaa.  lil.'' 
Bwariiwh,  np.  n.;    hatimor.  m   MaJnMm.  ia  loci  <*  aaim. 'GtutU  ct 
Ihinnlim.  Uoi.  i.  p.  la,  14,  «dii.  Surcohns. 

t  Vid.  Dnuii  I'mfsr.  in  Act.  iii.  1 ,  nra  a|md  CnUc.  Sacnn. 


CRA^.  !•] 


WfiEKS. 


460 


hoor,  18  proof  suflfieicnt.  Indeed,  if  we  reject  ihi*  cvMence, 
Uicre  is  none  to  be  produced  of  their  being  instituted  earlier 
than  the  ninth  ceotory,  in  a  capitular*  of  Hatto,  orHetto, 
bishop  of  Ranil,  directed  to  his  curates,  enjoining  that  none 
of  the-m  be  absent  at  the  canonical  houra.*}- 

From  the  Jews  the  Mohammedans  have  borrowed  their 
hours  of  prayer,  enliirging  the  niiniber  of  them  from  three  to 
live,  which  all  MuasutmaoB  are  bound  to  observej  the  first  tn 
the  morning  before  sun-rise ;  the  second,  when  noon  is  put, 
Hnd  Ihc  sun  begins  to  decline  from  the  meridian ;  tiio  third, 
in  the  nflemoon.  before  san-»et ;  the  fourth,  in  the  evening, 
after  sun-set,  and  before  the  day  be  shut  in;  the  liAh,  aftur 
the  day  in  shut  in,  and  before  the  first  watch  of  the  nighl.^ 
To  these  some  of  their  devotees  add  two  more ;  the  tint,  nn 
hour  and  a  half  after  the  day  is  shut  in,  the  other  at  mid- 
night; but  these  are  l<x)kcd  u]>on  as  voluntary  services,  prac- 
tised in  imitation  of  Mohammed's  example,  but  uot  enjoined 
by  bis  bw.^ 

We  now  proceed  to  consider  the  Jewish  weelu;  which, 
Godwin  observes,  were  of  two  sorts  ;  the  one  ordinary,  coo- 
sisting  of  seven  days ;  the  other  extraordinary  or  prophetical, 
consisting  of  seven  years. 

As  for  the  ordinary  week  of  seven  days,  it  is  a  division  of 
time,  which  nppears  to  have  bevn  ol>servc<l  by  all  natiotu, 
probably  from  the  beginning  of  the  world  .{Jl  It  v/ag  first  made 
by  God  himself,  who,  after  he  liad  created  the  world  in  six 
days,  "  rested  on  the  seventh,  and  blessed  the  seventh  day, 
and  sanctifiod  it ;"  Gen.  ii.  2,  3.  From  whence  every  scveuUi 
day  hua  been  ever  held  sacred. 

To  prove  that  this  distinction  of  time  prevailed  in  the  first 
ages  of  the  world,  some  allege  the  following  {mssage  of  the 
book  of  Gemais:  "In  the  end  of  the  days.  0«D«  fpD  mikkii$ 

'  A  caphnlsr  is  an  sci  pusod  in  b  chaptn,  thai  is,  w  ui  SMcmbl/  held 
by  rel^iaua  ar  niiltUij  onjon,  far  delibentuijt  on  their  a&in,  w»d  lego- 
\aAaf  dteir  dudplinc. 

+  Dn  Pio'*  E<tJ«.  \\M.  c»nt.  n.  vol.  »n.  p.  UJ. 

I  Sm  SaIc'b  PnlnDtnsiy  PianmrM  lo  hw  Traiutauan  of  Um  Kona,  kgC. 
i».  p.  lOT.  10«,  edit  1734. 

^  D»  Dint,  AninudvcnioDes  in  AcL  iii,  1. 

i  Sm  Graihik,  d«  Vniuis  Chriatun*  ReUgiouu,  lib.  i.  Mct  ivi.  p.  i% 
44,  notis  CkiicJ,  Otug.  1745 ;  Sddeu,  do  Jure  Nil  «t  GoiU  lib.  lu.  cap. 


410 


itWIlH    ANTtgulTlES. 


[book  III. 


jamim,  Cftio  attd  Abel  brought  iheii  offering  to  the  Uml/' 
chap.  !▼■  3 :  that  «.  aay  they,  at  the  end  of  the  week,  of  oa 
the  sabbath-day ;  for,  accoidiog  to  the  l«am»d  GataJter,  then 
WW  then  no  other  diatinction  of  days  bui  into  weeks.*  Wo 
may,  however,  ob«erre,  with  deference  to  ro  great  an  au- 
thority, that  it  i»  not  impoeeibie,  nor  improbable,  that  by  this 
time  they  might  have  learned  to  distinguish  unw,  hy  ttie 
changw  of  the  moon,  into  moHth« ;  and  by  the  course  of  tho 
mm,  and  the  revolutions  of  the  seaeooSj  into  yearB.  It  is  very 
CHrideot,  that  the  phrase  m>  XPO  mikJdtt  Jfimim  doea  not 
■favuyu  import  the  end  of  a  week,  from  the  use  of  it  io  tho 
Second  Book  of  Samuel,  chap.  xlv.  '2ti ;  where  it  is  said,  that 
"  at  the  end  of  the  days,  Ab^lom  poUed  his  head,  b«eauae 
his  hair  was  heavy  on  him;  and  he  weighed  itat  two  hundred 
ahekeU."  it  caanot  be  imagined  his  hair  should  grow  so 
heavy  as  to  need  polling  every  week.  Probably,  in  this  place, 
the  phrase  means,  as  we  ronder  it,  "at  every  year's  end." 
In  the  same  sense  the  leJimcd  Alnswurtii  tinderstands  it  in 
the  passage  in  Genesis,  which  we  are  now  considenng;  "  at 
the  end  of  the  year."  when  the  fruits  of  the  earth  were  ripe. 
"  Cain  brought  of  the  fruits  of  the  ground  an  offering  unto 
the  Lord."  So  God  afterward  appointed  "a  feast  of  in- 
gathering," to  be  observed  by  the  Jews  in  the  end  of  the  year, 
*'  when  they  had  gathered  in  their  labours  out  of  the  fieUij" 
Exod-  xxiii.  16.  The  same  custom  prevailed  among  tliu  Qea- 
tileSj  who  at  the  end  of  the  year,  when  they  gatliured  in  theif 
fmits,  oflered  solemn  sacrifices,  with  thanks  to  God  for  bis 
blesstngs.  Aristotle  SQys.'t'  that  the  luicicnt  sacrifice*  and  as- 
semijUeH  were  after  tJic  gatbermg  in  of  the  fruiU,  being  d^ 
sigotid  for  on  oblation  of  tho  firbt-fmits  unto  Ood.  Again, 
days  are  put  for  years  in  the  twenty-fil^h  chapter  of  Lcrituua, 
vcr.29;  "within  a  year  shall  he  redeem  it;"  in  the  ilehruw, 
0^0'' jamim,  which  yet  is  immcdintoly  explained  to  Biguify  a 
whole  year.  It  is  therefore  probable,  that  H  was  at  the  cud 
of  the  year,  Cain  brought  of  his  ripe  fruits  an  offering  unto 
tho  Lord. 

Kevettheless,  though  the  evidence  of  this  pasaage,  m  fiiTour 
of  the  antt<)iiity  of  distinguishing  time  by  weeks,  fail  us,  we 
have  utlicr  sulHcicnt  proofs  of  its  being  used  in  very  cariy  ages. 

*  Vid.  |'|>H.  ^ywfft.  u  (kn.  iv.  3. 

t  ArisLol.  Ethk'  Ith.  *iii.  np-  is   tub  &n«m. 


)HAr. 


411 


II  appours,  that  Nooh  divided  his  days  by  nevenK,  in  sending 
the  dove  out  oC  the  ark,  Grn.  viii,  1() — 111;  and  that  tha 
aakie  diviaion  was  used  io  Jacob's  time ;  for  la  the  history  of 
his  aianinge  wittt  I.eah  and  Rachel,  we  meet  witlt  tliis  ux- 
pre&bioii, "  Luboii  suid,  Fuliil  her  w«elt.  jl^V/  shtbhuaag,  aiul  w« 
wiU  give  thee  this  aieo  fur  the  service  which  th«o  shall  wm 
with  me  yet  seven  other  years;"  chap.  joax.  27.    That  tlie 
word  V3tv  iktbhuuHg  Iicre  signifies  a  week  of  day»,  is  plain 
from  its  being  expreMly  distinguished  from  seven  years ;  and 
also  because  it  was  the  custom  in  ancieut  timett  to  keep  mar- 
na|]^  feasts  for  seven  days.     It  is  said  of  Samson's  wife,  that 
"  she  wept  before  him  the  seven  days,  while  their  marriagft* 
feast  lafited,"  in  order  to  obtain  from  him  the  interpretatioa  of 
a  riddle,  for  explaining  wliich  "  within  the  seven  days  of  tho 
feast,"  he  had  offered  a  reward  to  his  guest« ;  Judges  uv.  12. 17. 
As  for  the  extmoniixuiry  or  prophetical  we^ks,  they  coa- 
sisted  of  seven  years  each.     And  it  is  not  unlikely,  that  this 
sort  of  computation  by  weeks  of  years,  which  is  used  in  the 
prophetic  writings,  owed  wja  origin  to  the  expreaeious  irt  which 
MoMMi  records  the  institution  of  the  year  of  jubilee :  "  Thoa 
sJiait  number  seven  sabbatlis  of  years  unto  thee,  &cvcn  times 
■erea  years;  aful  tlie  bpace  of  tliu  uc-ven  babbutli>>  of  years 
slialj  be  unto  thee  forty  and  nine  years :  then  shalt  thou  cause 
the  trumpet  of  the  jubilee  to  sounds  and  ye  shall  hallow  the 
hfiieth  year;"  l^ev.  rxv.  8— 10.     Accordingly  a  day  \a  put 
for  a  year  in  £iekiel,  where  three  hundred  and  ninety  days 
means  as  many  years,  and  forty  days  forty  years:  "1  have 
Appointed  thee,  saith  the  Lord,  each  day  for  a  yoar;"  chap, 
iv.  it,  6.     In  tlie  some  sense  seven  days,  or  a  week,  is  in  the 
prophetic  style  seven  years.     Of  this  sort  are  the  seventy 
weeks  in  the  ninth  chapter  of  Daniel's  prophecy,  ver-  24, 
which  appears  from  hence,  that  having  occasion  immediately 
ufiir  this  prophecy  to  mention  weeks  in  the  ordinary  accep- 
tatioo  of  the  word,  he  expressly  calls  thera«  by  way  of  dia- 
tiaotioB  from  tho  wocka  he  had  been  before  speaking  of, 
**  weeks  of  days,"  chap.  x.  1 — 3  ;  for  so  is  the  expressioQ  in 
the  original,  which  wc  render,  **  three  full  weeks."*    Bcsidea, 

*  kli^et  ds  TMBparibm  «i  Vm»  HsUaor.  fwt  i.  c^.  i.  Ket.  *.  p.  65, 
MlK.  AoMtl.  ITM  i  MuiliAira  Chieiwlacifal  l^eiliM  uo  Um  Sefswy  Werti 
of  Daaifct,  p.  8,  D,  Loud.  17)4. 


4U 


JEWISH    ASn9ClTIC9. 


{%OOKtul 


U  u  eeftua,  that  to  BHoy  gicat  ercati  ■■  wn  pnSeud  !■ 
oome  la  ftm  in  the  ipaee  ti  mewtmkf  wcAi,  cadd  not  W 

CRMRWd   tlll5  KICDty  WWiU  01  dsyS,  llluui  M  ■■■  UMn  OBB 

ynr  isd  ft  RuT.    Tw  Hvcmy  pfBplMml  wmSf  tBCfcniVi 
nDoni  to  finr  bsDdrcd  wud  wmt^  vcara. 

NooCfas,  wtth  the  Hebrew*,  take  tbeir  nttme  fron  the  nooo ; 

Ike  word  VTt  cAodAoA,  boiiig  ookI  bj  tkem  to  signify  botk  a 

mm  aoao,  tod  «  moaiii ;  beesBie  Uwir  Boedtt  begia  wkfa  m 

■e«r  OKKm.     Aod  therefore  tbej  toniirtod  of  twenty-otDe  or 

thirty  d>y«;  for  Mnee  the  rrnodical  loiiar  month  i«  atmdy 

tweotr-ntne  dafi  and  e  ht]f,  they  nde  their  monlhft  to  coo- 

■iit  of  tweotyHune  ftnd  thirty  days  altenntely ;  oo  that  what 

oae  iDOOKh  wanted  of  being  eqnml  to  the  syoodieal  oonne  of 

the  iBooa«  wai  nade  ap  m  the  oext ;  and  Irr  thia  maapa  their 

□umths  were  nade  to  keep  erea  pace,  protty  neariy,  with  the 

lonationa.    Thtu  was  the  Jewish  calendar  regubted  by  the 

law  of  Moees,  which  appoioted  the  day  of  the  ocw  mooo,  or 

rather  pertiape  the  fint  day  of  its  appe«raiic«,  to  be  a  ukaui 

fe«tiraJ,  aod  the  bee^nning'  of  a  tnoath.     But  it  iboidd  aeem, 

that  at  the  time  of  the  deluge  they  were  oot  coanc  to  this 

regvlation ;  but  then  the  yean  consisted  oi  twetve  moaths, 

aad  each  month  of  thirty  days.     That  the  year  conaisied  of 

twelve  months,  may  be  inferred  from  the  time  that  Noah  lived 

io  the  ark,  namely,  a  year  and  ten  f(»v» ;  for  the  flood  bcgaa 

on  the  serenteenth  day  of  the  sccoud  moath  of  the  six  hu- 

dredtb  year  of  Xoah's  life  (see  Gen.  vii.  U),  and  on  the 

twcnty-fivventh  of  the  Mcond  month,  io  the  six  hundred  and 

fiwl  year  of  bis  life,  was  the  «artb  dried ;  chap-  »iii.  13,  14.* 

Now  if  the  munlh  consisted  of  thirty  days,  u  we  shall  pre- 

■cntly  show  that  it  did  ;  and  if  the  year  then  in  use  was  nearly 

dther  lunar  or  solar,  there  must  have  been  twelve  months  tOi 

the  year ;  for  thirty  multiplied  by  twelve  »  three  bondred  and] 

Mxty,  that  is,  six  days  more  thaa  the  lunar  year,  and  five  less 

*  In  ibe  thirtecmh  v«tM  It  »  nkl,  ibst  **  in  the  sii  huodreil  uid  ftni 
ycKT,  th«  fint  day  of  Uw  tBontb,  dw  wit«n  wn«  dncd  frtMa  tbc  cuthr  i 
No«li  reiBO>««d  th«  covcriag  of  ^  *'^  *m1  looked,  sad  behold  the  fact ' 
ili«  groond  was  dfj."    Tbia  taut  b*  vadenuml  of  Um  watwi  bciiig  m 
drud  bom  oCUw  hoc  oftbseinh,  that  ther  DO  longer  MOodoatWfnNudi 
ttr«rnh)>l»f,  the  esfth  was  doi  •ufricitrnil]'  kardeocd  to  be  fit  for  Iwhilsliaa] 
■til  iMBU'  hvo  mooilH  sAot,  vImii,  oa  Uk  iwiiiiji  winmli  dsjr  of  (be  I 
mouth,  Nosh  Uk  the  arfc. 


onMr*u 


MONTHS. 


ihan  the  Bolar.  Perhaps  the  form  of  the  year  then  used  waa 
the  same  afterward  used  by  the  KgypUans,  conaisting  of 
twelve  moDlhs  and  five  days. 

That  the  month,  in  Noah'ii  time,  conHisted  o(  thirty  days,  is 
made  out  thus.  It  is  said  in  tlie  account  of  the  deluge,  that 
"  in  the  second  mooUi,  the  seventeenth  day  of  the  month,  the 
fountninH  of  the  great  deep  were  brokca  up,"  cliap.  vli.  1 1 ; 
and  afterward  it  is  said.  "  the  ark  rested  in  the  seventh 
month,  on  tlie  seronteenth  day  of  the  month,  upon  the  moun- 
tains of  Ararat;"  chap.  riii.  4-  From  the  bej,'inuiuij  of  the 
floo<).  therefore,  to  tlie  time  of  the  ark's  resting,  wan  juot  tive 
months.  Now  Uie  waters  are  said  to  have  prevailed  upon  the 
earth  one  hundred  and  tifty  days.  chap.  vii.  24;  viii.  3,  4. 
that  is.  till  the  time  of  the  ark's  reBting ;  and  one  hundred  and 
any  divided  by  five,  the  number  of  the  monUis>  gives  jiul 
thirty  daya  for  each  month. 

From  this  account  of  the  antcdiluviati  months  and  years, 
we  may  infer  the  absurdity  of  the  supjiosition,  which  Varro 
and  others  have  made,  in  order  to  take  off  the  wor>der  of 
men's  lirini;  so  lon^^  before  the  Jlood,  as  the  Scriptm^  history 
relates;  namely,  that  their  ages  are  to  be  computed,  not  by 
solar  years,  but  by  months ;  whereas  it  plainly  appears,  that 
tliey  computed  by  months  and  years  before  tlie  flood,  as  we 
now  do,  and  that  iheir  years  were  nearly  e^^ual  to  our* ;  and 
it  cannot  be  thought  wtguud  an  himtoriau  an  Moses  would  use 
the  word  years  for  months  only,  in  some  part  of  bis  antedilu- 
vian history',  and  for  twelve  months  In  other  parts  uf  it.  Ce- 
Kid«8,  this  way  of  computing  will  rv'luee  the  lives  of  the  uii- 
ctcnt  patriarchs  to  a  shorter  period  than  ours.  Peleg,  who  is 
said  tu  have  live<l  two  hundred  and  thirty-nine  yearn,  Gen.  xi. 
lU.  will  be  found  In  reality  to  have  lived  only  about  twenty 
years;  and  i>orug,  who  is  said  to  luive  lived  two  hundred  mod 
thirty  years,  chap.  xi.  23,  must  have  lived  but  a  little  more 
than  aineteen;  and  both  of  them  must  have  begul  children 
before  they  vvere  three  years  old,  iustend  of  thirty,  according 
to  the  Scriptoro  account. 

Godwin  is  undoubtedly  mistaken,  when  he  saitli.  "  (hat  (he 
Jews  befofi.'  thuir  captivity,  counted  their  months  without  any 
names,  according  to  their  number,  oii  the  first,  Uie  second 


4I« 


JRWUH    AKTIQGITIGS. 


[liooK  ni. 


raontli,  he."     For  wc  mot;t  with  the  names  of  monthii  in 
Scripture  history  long  befuK  that  period  ;  as  the  month  Abil 
Exod.  xiii.  4;  the  mouth  Zif,  L  Kin^  vi.  1.  37;  th«  mont 
Bid,  Tcr.  3&;  and  th«  mouth  Elhaiiim;  chap.  viii.  2. 

We  proceed  now  to  coneider  the  Jewish  yoar.  which 
partly  lunnr  and  wandering,  and  partly  feolar  and  fixed, 
consixtcd  sometimea  of  twelve,  and  MHnettmcM  of  iliit 
•yaodieal  months;  ordinaiily  it  consiated  of  IvtcIyq  sy 
monthif,  atnonntin£i;  to  thn?e  hundred  and  hhyfour  da^i. 
the  yean  of  this  form  fall  elcivcn  days  short  of  the  solar  y< 
had  they  tisod  them  constantly,  their  months  and  festii 
would  have  wandered  in  thirty-two  years  through  all  the  fl««* 
sons.  But  euict'  liie  rites  thoy  were  to  |)erform  at  soma  of 
their  festivals  had  a  necessary  conneiion  witli  a  particular 
seasoaoftiieyear;  aatheofteringtbufirst-fruita  of  (he  wheat- 
harvcat  at  Lhv  feasit  of  pentecoftt,  which  must  nccofiearily  b* 
kept  in  thu  summer,  and  their  dtrelling  in  bootha  at  the  faut 
of  taburoacles,  which  would  have  been  highly  incouronient  in 
winter;  it  was  neccasary  by  some  means  to  reduce  tlie  lunar 
yeora  to  the  solar,  that  iheir  months,  and  conacqucntly  thulr 
fe^tivah,  might  always  fall  at  the  same  season.  This  tbercfim 
they  did  by  adding  a  wh<de  month  to  the  year,  na  often  aa  it 
wn.q  needful,  commonly  once  m  three,  and  aometjmfB  onoc  in 
two  years.  This  intercalary  month  waa  added  at  the  tmd  of 
tiie  year,  after  the  montli  Adar,  and  waa  therefore  called  "inm 
veiuinr,  or  a  second  Adar.* 

The  year  nua  also  dtstinguiabed  into  the  aril  and  sacnxl 
year;  each  of  which  h»d  a  dlffimmt  beginning.  The  civil  be- 
gan with  the  equiDOctial  new  moon  in  autumn ;  the  sikcrad,  or 
eecle^iaatical,  with  the  equinoctial  new  moon  in  spring.  The 
crril,  according  to  which  all  political  mattera  were  rcguktod. 
waa  the  more  ancient,  and  was  perhaps  the  same  with  the 
patriarchal  year,  which  we  gave  on  account  of  before,  and 
which  is  supposed  to  have  originally  commenced  at  the  craa- 
tion.  Heuce,  since  this  year  began  in  autumn,  eomo  have 
thought  it  probable  the  world  was  created  at  that  seasoo.  or 
fn  its  autumnal  state,  with  reapect  to  that  hemiaphere  in  which 

*  MumoA.  (le  CoiiMvrfttione  CattMtftrum,  cap.  »  wL  i.  p.  SM,  ad 
nloca  tianiiut  d«  ucnficos  odiL  h  un.  Dt  Vul,  Loud.  ItOa. 


^MMi  t4 


TEAR*. 


416 


AdsOB  was  pl&C«d,*    Bqc  the  pnmiaes,  from  which  Uiia  in- 
ferenoe  is  drawn,  are  somewhat  uucertam,  namely,  that  the 
ancient  year  was  a  fixed  «olar  year,  always  beginning  at  the 
•ame  Beasoii »  whereas  wo  have  before  shown,  that  the  patri> 
arohal  year  conaiBtod  of  twelve  montha  of  thirty  days  each, 
which  fell  about  five  dayn  short  of  thu  true  nolar  year.     Un- 
bsa,  therefore,  we  supiKWc,  as  mine  hare  done.-f  that  they 
■ddcd  6vc  days  to  their  Insi  month,  according  to  tho  form  of 
the  annus  S'abonaaaarius,  or  Uie  Egyptian  yoar,}:  which  five 
days  were  called  iiftipat  sirayofitvat,  this  year  must  haTc  boon 
wandering,  and  the  bct^inning  of  it  have  run  thiough  all  the 
SMSoaB.   Nay,  evon  Mppofting  the  addition  of  tho  nfitpai  eva- 
yofitwit,  yet  ih«  neglect  of  five  hours  forty>nine  minului,  by 
which  the  Egyptian  year  fell  short  of  the  true  solar  year,  would 
maktr  the  beginning  of  it  wander  through  all  the  tusuMns  in 
about  fourteen  hundred  years ;  so  that,  though  it  happened  to 
begin  at  the  autumnal  equinox  at  the  time  when  Moses  retal- 
iated ih(>  Jewihh  calendar,  it  miErht  liave  begun  originally  at 
another  Beaaon.     However,  it  is  thoagfatr  that  the  feast  of 
ia-gatheriugof  the  harvest,  which  must  certainly  be  at  autumn, 
being  Bald  to  be  "  in  Ihe  end  of  the  yeoir."  Exod.  xxiii.  16, 
xxxiv.  22,  favours  the  opinion  that  the  ancieut  year  begun  at 
that  season.     Therefore,  though  some  have  suppOMd,  that  the 
world  was  created  in  spring,^  the  mor&  commonly  received 
opinion  is,  that  it  wua  created  in  autumn.     In  support  of 
which  some  allege  tho  following  passage  in  the  first  chapter 
of  Qencsia.  "  The  earth  brought  forth  grass,  the  herb  yioldmg 
seed,  and  the  fruit-trco  yielding  fruit  after  his  kind,  whoee 
Heed  iH  in  itself,"  vvr.  1 1 ;  which,  they  say,  muat  be  in  au- 
tumn, when  Uie  fruits  are  ripe. 
As  for  tlio  Jewish  sacred,  or  ecclesiastical  year,  it  began 

*  Vid.  Meya-di!  Tproporibui  etTeuii  Uebraor.  pan  i.  cap.  L  p.  4 — Ir, 
AhmuI.  I734-,  rt  Tred.  Spashenii  Chronol.  Silct.  pan  i-  cap.  i.;  Talnnid 
(ft.  Itoitl  Iluhiiiiah,  ai[>-  t. ;  AbaitiaMi  At  PrinripiD,  Anni  a  COAMcrati«n« 
Nd*ituuu  %d  Calcem,  bh.  Cocri,  p.  443—445.  w<l>t.  Ikixtotl  l«0O. 

t  Vid-  gpanhMtn.  Chmnul.  8acr.  part  i.  cap.  iji.  p.  e,  Opcf.  Oeognph. 
Chroiioloic.  Su:.  I^xd-  Dal.  170t 

1  Sm  StruiclikH't  CImaabg]',  by  Soal^  book  ir.  dup.  avU.  p.  ici, 
Loiid    1792. 

^  Jwobi  CaptlU  Vhmn.  ia  Qm.  i.  14,  p.  503.  «dji.  tuA  cam  Ixd. 
Capdl.  Cununcnt  «t  Nut.  Craio.  la  Vac  Ite„  Aautel.  16«8. 


416 


JEWISH    ANTtQDITISS. 


[nOOK  II r. 


witti  the  month  Niaan.  the  wvenlh  of  the  civil  year,  about  tlie 
vcnia]  equinox;  Exod.  xii.  2,  el  wy.     By  tliis  year  tlie  order 
of  aJl  thinr  religiom  ceremouie«  wa«  regulated ;  m  that  the 
pusover,  whtch  wan  kepi  in  the  middle  of  the  Brst  month  of 
this  year,  was,  as  it  were,  the  mother  of  all  the  other  fetitivale. 
While  the  Jewa  continued  in  the  land  of  Canaan,  the  be- 
j^nningn  of  thetr  montlis  and  years  were  not  settied  by  any 
astronomical  rules  or  calculatiouB,  but  by  the  phasis  or  actual 
appearance  of  the  new  moon.     When  tlicy  saw  the  new  moon, 
they  befE;an  the  month.     Persons  were  therefore  apptunted  to 
watch  on  tJie  tops  of  the  mountains  for  the  fLrst  appearance 
of  the  uioon  ailer  the  change.     Aa  soon  &a  they  saw  it,  they 
informed  the  Sanhedrim,  and  public  notice  was  given  by 
lighting  beacons  throughout  the  land ;  though  after  tiiey  had 
b^n  oiUin  deceived  by  the  Samaritans,  who  kindled  false 
fireH,  they  used,  say  the  mishnical  rabbies,  to  proclaim  itv  ap- 
pearance by  sending  roesAengers.     Vet  as  they  had  no  wuntJis 
longer  than  thirty  dayn,  if  they  did  not  set  the  new  moon  the 
night  fottowiiig  the  thirtieth  day,  they  concluded  the  appear- 
ance waa  obstructed  by  the  clouds,  and  without  watching  any 
longer,  made  the   next  day  tliu  first  day  of  the  fojldwing 
month.*     But  atlvr  Uie  Jews  becaiue  dispersed  through  all 
na.tion8,  whore  they  had  no  opportunity  of  being  informed  of 
the  Hrut  a|>)>ear&nce  of  the  new  moon,  as  they  formerly  bad, 
they  were  forced  to  make  use  of  astronoiuical  calculations  i 
cycles  for  fixing  the  beginning  of  their  months  and  ycara.i 
The  hrst  cycle  they  made  use  of  for  thiti  purpose  vnn  of  eight) 
four  years.     But  that  being  discovered  to  be  faulty,  they  ci 
afterward  into  the  use  of  Meto's  cycle  of  nineteen  yeais^J 
which  was  established  hy  the  autJiority  of  Rabbi  HiUel  Han* 
nasi,  or  prince  of  the  Sanhedrim,  about  the  year  of  Christ 
360.    This  they  still  use.  and  say,  it  is  to  be  observed  till  the 
coming  of  the  Messiah.     In  the  compass  of  this  cycle  tliere 
arc  twelve  coniniou  years,  consisting  of  twelve  months,  an4l 
seven  iutcrcalary  years,  coiisieiting  of  tliirt««u  months.^ 
We  hud  the  Jews  and  their  ancestors  computing  their  ycormj 

•  Vid.  Mi>h.  tti.  iUMb.  Huhnfth,  capL  u.  wcl.  i.^^ii.i  UaiiiHB.:d*J 
CeoMcnitkine  Ciiiefulantin,  np.  lii.  ted.  *■ — riii.  p.  362.  i 

•|  •  HwDon.  rk  CotiHcntuiDi'  Calcmlftnuii,  cap.  w.  sect.  i. — lii.  p.  3S3. 
]  S«c  f'nil«>uft'«  Cooiioct   pah  i   pt«&c<-. 


CHAP.  I.] 


VBAKS. 


417 


from  different  eras,  in  HifFerent  parts  of  the  Old  TeBtameiit; 
as  from  tlie  birth  of  the  patriarchs;  for  instance,  of  Noah, 
Oen.  vii.  11;  viii.  13;  ajfterward  from  their  exit  out  of 
Egjrpt,  Namh.  xxxiii.  38;  1  Kings  vi.  I;  then  from  the 
building  of  SoIoidoq'b  temple.  2  Chroti.  viii.  1 ;  and  from  the 
reignH  of  the  kings  of  Judah  and  Israel.  In  later  (ime»  the 
Babylonish  captivity  furmshed  th«m  with  a  uew  epochs,  from 
whence  they  computed  their  years:  Ezek.  xxxiii.  21 ;  xl.  I. 
But  Btnoe  the  times  of  the  talmudical  rabbiex  they  have  con- 
stantly used  the  cr»  of  the  creation,  which,  according  to  their 
computatioo,*  intliis  present  year  <^  the  Christian  era,  1762, 
is  A.  M.  6523.  They  usually  in  writing  contract  tliis  hy  omit- 
ting the  thoussinds,  vrriting  only  33pr,  b2'2.f  If  to  the  Jewish 
year,  thus  expressed,  you  add  1340,  ii  gives  the  year  of  the 
Christian  era,  as  622  with  Uie  addition  of  1240  nwikes  1762.t 

If  it  be  inquired,  why  God  appointed  a  new  beginning  of 
the  year  to  the  Israelites  at  the  time  of  their  dohverancc  out 
of  Egjfpt,  the  answer  may  perhaps  be, 

Ist.  Tht;  wore  effectually  to  distinguish  and  separate  his 
own  people  from  the  idolutrous  nations,  and  detach  them  from 
their  cnstomN;  to  which  end  the  beginning  their  days,  their 
waeks,  tlioir  months,  and  their  years,  at  a  diH'erent  time  from 
thoM  of  the  idolaters,  was  undoubtedly  subscr\-ient. 

2dlr.  Because  the  month,  in  which  they  were  delivered  out 
of  Rgypt,  and  in  which  such  a  surprising  series  of  miracles  was 
wrought  in  their  (ikvour,  might  be  well  accounted  a  sort  of 
mnitaM  tiatalis  of  that  nation,  in  which  God  ai;  it  were  revived 
them  from  a  state  of  death,  and  took  them  under  bis  future 
special  protection  and  providence;  on  which  account,  to  aet  a 
particular  mark  upon  that  month,  and  to  [>er|>etiiHt«  the 
memory  of  so  great  a  mercy,  he  ordered,  tliat  it  should  iitand 
at  tlie  bead  of  the  montlis,  and  be  reckoned  the  flrsl  of  the 
year. 

•  Tilt  Jtwt  reckon  only  ItTflO  year*  6oid  ibc  an-ation  to  th<i  t,irtl«  wf 
Chrwt  S««  Solly-  il«  Knivudwi.  T«in{iot.  liU  « li.  (i.  CVS,  and  S(m>vltiu»'i 
Chronol.  Iiy  Sagli,  t)Ook  ir.  rtiup.  li.  p.  1(18—171. 

^  Hib  ts  nllnl  tlip  romyutM  minor ;  whm  llir  tlimRMidf  m  rvpiuwd 
•t  IcBf^  It  U<«Ui<<l  famfmtta  imtfnr. 

*  ttelaiul  Anlli).  Ilct).  psniv.  Cif.1.  iva.riii.  p  498i4a9,>d  fldii, 

2    E 


CUAI»TER   II 


OP   THEIB    FEASTS. 


"  As,  amoag  ibe  Jews,  iheir  ordinary  meala,"  saith  Godwin. 
"  wtre  not  many  in  a  day.  so  neither  wei«  they  costly;  and 
ihererorc  they  were  called  nriK  anuJtoiA,  which  prui^erly  stg* 
niBcth  Mtch  fare  astraTellere  uae  od  their  joamcyK  ;  whereas 
the  extraordinaiy  and  more  libtiral  itiod  of  cnicrtaiiuucnt  was 
coaunoaly  called  nrco  misJiiei."  There  is  no  doubi.  but  the 
word  nrrw  antekak,  as  it  cacucs  from  the  root  mn  arueh.  Urr 
feeii,  properly  and  prituarily  stgnifiea  provtaioits  un  a  jonraogr, 
or  Buch  a  meal  as  was  comiuuu  with  travellers,  which  cun 
hardly  bs  supposed  to  have  t>eea  either  eteguat  or  plcuul'u!  in 
thi»K  oouDtriea  wherv  Uier«  n-cre  do  inos  or  housos  of  enter- 
tainment on  tL«  road,  and  where  travellers  uwd  to  carry 
their  pmri^iorui  with  them;  and  though,  as  Godwin  i^jsarrea. 
the  nonl  is  u«o(l  f(>r  a  mean  and  scoiity  meal  in  the  book  of 
Proverbfl,  chap.  xr.  1 7,  where  pT*  rvT^K  arue-hatKjarak,  a  din* 
ner  of  berba,  staiids  in  up{>OHition  to  a  stalled  or  futt^  ox  ; 
nevercbeleiis,  as  the  wliulu  life  of  man  ik  represented  as  a  pil- 
gruuage  or  journey,  the  wond  nrrm  arudtah,  in  an  allusire 
•eoae,  is  used  for  a  meal  in  geaeml,  whether  stunptoous  or 
mean,  whether  plentiful  or  sparing'.  In  the  hook  of  Jentninl^ 
tliap.  hi.  ^,  it  i&  tued  for  the  daily  provtaiua  which  the  kiof; 
of  Babylon  alkftted  to  Jchoiakim  king  of  Juclah.  after  ha  had 
brDU[>ht  him  out  of  prison,  and  ftct  biK  throne  aborv  the  ihroties 
of  all  the  king«  thai  were  with  him  in  Babylon,  and  admitted 
him  to  eat  bread  continuall)'  before  him,  rer.  31 — 33  ;  and  no 
doitbl  the  proTiViuiis  of  bin  table  were  plentiful  and  decant. 

The  word  r.rvL'O  mtihleh,  from  nner  JiatiMh,  htbii,  auswera 
to  the  Greek  avttwnmtw,  and  primarily  aif^nifies  etmipnfaiio:  or 
perhaps,  a*  wu  call  ri,  a  druikin(^  hout.     And  as  delicioiia 


CHAr.  II.] 


FSAST3. 


419 


liquors  were  always  suppoaod  to  makf  a  cotisidernble  part  q( 
an  degant  entertainment,  the  vrord  nntfO  misitteh  w  uied. 
by  n  liynt^cdoche,  for  a  fea^t  in  general ;  liuch  a»  Abraham 
made  at  the  weaning  of  Isaac,  Gt>D.  xxi.  8 ;  Pharaoh  on  hia 
binh-day.  chap.  xl.  '20 ;  Samsou  at  hia  wedding.  Judges  xiv. 
10;  and  Isaac  for  Abimelech  and  his  frieods.  who,  it  is  ex- 
prwaly  luiid,  ate  as  wed  an  drank ;  chap.  xxvi.  3U.  "  A  feast 
of  fat  things"  is  called  nrwo  mithtek.  as  well  as  "  a  feast  of 
wine;"  Isa.  xxr-  6.  And  as  the  Hebrews  sometimes  deno- 
ininatrd  their  feasts  from  drinkincj.  bo  likewise  from  eating: 
"  Jacob  otfered  socrifico  on  tlie  mount,  aiKl  called  hi)^  bre- 
tbren  to  sat  bread/' &c.;  Qea.  xxxi.  64.  Deisbazzar  made 
a  gnat  feaat,  Dr6  Itchem  {Dan.  v.  1 ;  see  also  Eocles.  %.  19), 
which  primarily  signities  brvad.  Ai  other  times  it  was  de- 
nominated from  both:  "  Come,  eat  of  my  bread,  and  drink 
of  the  wine  which  I  here  mingled:"  Prov.  ix.  6;  sec  also 
Eccles.  is.  7. 

It  is  Godwin's  opmion,  that  the  agap^,  or  luve  feasts,  of 
the  primilivo  ChnsUaii«,  were  derived  from  the  c^vy  chtggim, 
or  feasts  upon  the  sacrifices,  at  which  tho  Jews  cnteitaiiied 
tiwir  fmoda  and  fed  the  poor ;  Deul.  xii.  18:  xxvi,  12. 

Tliere  were  also  feasts  of  much  ttie  aame  kind  in  use 
among  the  Orecka  and  Romans.  The  former  were  wont  to 
otTcr  certain  sacriticcB  to  their  gods,  which  wore  aflerwafd 
giren  to  the  poor.  They  had  Likewise  public  feasts  foreaiv 
tain  disthcta,  euppuae  for  a  town  or  city,  toward  whicli  all 
who  could  alford  it,  contributed,  in  proportioa  to  their  dtfierent 
afailitiea.  and  all  partook  of  it  lu  common.  Of  this  sort  were 
the  Siwffina  of  tlie  Cretans ;  and  tha  #tSn'ta  of  the  Lacedemo- 
nians, instituted  b)-  Lycurgus,  and  so  called  wapa  rr^c  ^lAuic 
(the  X  being  changed  Into  S  according  to  their  ii«ual  ortliogra^ 
phy),  aa  denoting  that  lovo  and  friendship  which  tbey  woic 
intended  to  promote  among  neighbours  and  fellow -citizens.* 

The  Komanit  likewise  had  a  fenat  uf  the  same  kind,  called 
eharistia;  which  was  a  meeting  oidy  of  those  who  were  akin 
to  each  other;  and  the  design  of  it  was.  that  if  any  quarrel  or 
misunderstand iii(f  had  Iiappcned  among  any  of  them,  they 

*  Viil.  CtMfmm  tW  Hvpubl.  LmcfAmn.  lA.  t  rmp.  ii.;  opud  (iKiiMn 
TiMaar.  Gwft-  AMtiq.  tdI.  v.  p.  3Mi  m  <»irKii  Amiqunai.  Cnivivial. 
lib.  I.  C9|i.  sni- 

2  K  4 


420 


JICWISIl    ANT1QUITIR». 


fuOOK  111. 


■night  there  be  reconciled.* 
»tctiiid  book  of  his  Fasti : 


To  UiiB   Ovid  alludes  in 


III  uis  raau ; 

Praxiixis  eogmti  dixcre  cbuistia  chui, 
£t  re&it  ad  loeiok  tortn  pfoptnqoft  dm. 

V.  flir, 

In  imitation  either  of  these  Jewish  or  Gentile  love  feasted 
or  probablyol'both,  the  primitive  ChruAaaii,  in  each  particular 
church,  had  likewise  their  love  feasts,  which  were  supplied  by 
the  contribution  of  the  meniber*.  according  to  thoir  w-veral 
abilities,  and  partaken  of  by  all  in  common.  And  whetbt 
they  were  converts  from  among  the  Jews  or  Gentiles,  thfl] 
retained  their  old  custom  with  very  little  alteration,  and 
their  ayairai  had  been  commonly  annexed  to  their  sacrifice!, 
so  they  tvere  now  annexed  to  the  commemoration  of  the  m- 
crifice  of  Chrwt  ar  the  l#ord'H  supper;  nnd  were  therefore  held 
on  the  Lord**  day  before  or  after  the  celebration  of  thot  or- 
dinance, ft  should  seem  at  Conntli.  in  the  apostle'ii  days, 
they  were  ordinarily  held  before ;  for  when  the  Corinthiana 
are  blame*!  for  unworthily  receiving  the  Lord'a  supper,  it  is 
partly  charged  upon  tliiH,  Uiat  some  of  them  came  drunk  to 
that  ordinance.,  having  indnlged  to  excess  at  the  prvccdiiig 
love  feast:  *'  Every  one  taketh  before,  wpoXoftjiaMi,  his  own 
supper,  and  one  is  hungry  and  another  is  drunken;"  1  Cor. 
xi.  Sl.t  This  shows,  saith  Dr.  Whitby,  that  this  banquet, 
namely  the  love  feast,  was  celebnited  before  the  Lord's  sup- 
per.  But  Chrysostom  gives  an  account  of  it,  aa  being  in  hia 
time  kept  after  it.:( 

It  is  commonly  supposed,  that  when  St.  Jude  nMOtioas 
certain  persons,  who  were  spots  in  the  foosts  of  charity. 
IV  rate  ayairtttC'  ver  12,  he  means  iu  the  Christian  lore 
feasts;  thot^h  Dr.  Lightfoot  and  Dr.  Whitby  apprehend  the 
reference  in  this  passage  is  rather  to  a  custom  of  the  Jowa, 
whoon  the  evening  of  their  sabbath  had  thetIKml'wvta,oreo^l- 
*  Vila,  Maxim,  lib.  ii-  cap-  i.  •cci.  viu.  p.  1W>  edit.  Thym.  Lugil.  Bu. 
I6M. 
t  S«e  Wliiiby  in  loc. 

1  Vid.  Suicen  Tlwnur,  En  mtf  ajnmi.  lliii  optDim  u  iBsimtliMd 
Mr-UallciiD  hisNotMsnd  Di»councs  voJ.  iii-diK.  vt.,  and  by  Dr.  DuihI- 
ler  in  W  sccovni  of  Uie  CoDCrrena;  in  Nwholu-Lane,  F<b.  13,  I7M-A,  bft- 
iween  two  Ronihtk  pne*w  and  toiiM  PntoUnt  divta»,  p.  AS-^4. 


cHiir.  ii.J 


fKASTS. 


421 


tiiunioii,  when  the  inkabiianu  of  the  tame  cily  niei  id  a  com- 
oiou  place  to  eat  together.*  However  that  be,  all  aiitkjuiLy 
bears  lestimony  to  the  reality  of  the  Christian  ayawat,  or  love 
feasts.  IndetHl,  Suicer  conceives  tliey  are  retVrred  to  in  the 
following  passage  of  the  Acta :  "  They,"  that  U,  the  apostles. 
'vcoiilinuing  daily  with  one  accord  in  the  temple,  and  break- 
brriad  from  house  to  house,  did  cat  iheir  meat  with  glad- 
ness and  singleness  of  heart ;"  chap.  ii.  40.  And  when  it  is 
bttid,  that  "  thu  twelve  called  liic  multitude  of  llie  diticiples 
unto  them,  and  said.  It  i»  not  reason  that  we  should  leave 
the  word  of  God,  and  serve  tablet!,"  chap.  vi.  'J.  he  DuppoMs 
ihe  tables  mean  the«e  love  fea«ts:  which  cxpreMion,  1  think, 
primarily  refora  to  the  tables  of  the  poor  of  the  church,  or  to 
the  milking  a  proper  provision  for  them  ;  oa  appears  from  its 
having  been  mentioimd  an  Uii;  ground  of  coupitunt  of  "  the 
Grecians  against  the  Hebrews,  tliat  their  widows  were  n^- 
Irc.te<]  in  tlie  daily  loinistnttion."  ver.  I.  To  the  love  feasta 
he  likewise  lefcni  the  following  passage  concerning  St.  Haul: 
"When  he  had  broken  bread,  aud  eaten,  and  talked  a  long 
while,  even  till  break  of  day,  he  departed  ;"  chap.  xx.  1 1.  But 
this  may  very  naturally  and  properly  be  understood  of  the 
Lord's  (tupper.  Indeed,  how  farMt.  Paul  might  join  iti  tiwee 
lore  feHBts  with  other  ChristiiuiH.  before  they  were  abused,  does 
not  appear.  Bui  when  he  blamed  Uie  scaixdalous  irr^iila- 
rities  of  the  Corinthians,  in  iheir  parlici|Mlioii  uf  the  Lord's 
supper,  which  were  very  much  occasioned  by  their  preceding 
love  feasts,  and  tn  order  to  bring  them  back  to  its  origioaJ 
Hinplicity  and  purity,  givefi  thcui  a  very  particular  account  of 
the  primitive  institution.  I  Cor.  xi.  33,  el  wy.,  in  which  there 
is  not  one  word  of  these  agapa:  be  evidently  condemns  the 
addition  they  had  made  to  this  ordinance,  which  had  occa- 
Muned  KO  much  tiin,  and  no  many  disorders  an<l  confuaioat. 

However,  the  agapte  were  not  wholly  laid  nside  till  wine 
ages  nfUir.  For  they  are  mentioned  by  Ignatius,-t  by  Cle- 
mens  of  Alexandna,}    by  Tertnllian,^    am!    even    by   8t. 

*  Whitbjr  n  l«c.  uid  Li^iTvot,  llvrm  IIvUwc.  1  Cor.  %.  10- 
1   Epm.  ad  Smyni-  MO.  "lit.  apud  Cotcler.  Palm  A|mm(oI.  p.  37,  vol.  il- 
rdn.  Clvrici  3,  ITf4. 

I  r*4ag.lib  il  p.  141,  B,c«Surim- Ijh.  111.  p  -OO,  C,D,(id.  P«r»,ie4l. 
f  Apohg.  cap.  xxxix.  p.  33,  edit.  Rigali.  Fam,  167.1- 


JK«UB  Avn^vmcs- 


•K  tn. 


Dr.  L^htfnt  hA  m 


*iT 


B  tfa>  g«pcl.  diap.  tr.; 


MC  cal  m  ^BHliaB  tfH  ^kmI  an  of  lofv 

wkfc  Ibe  m^BHl:  lo  4tmkl  of  lfaat.be  wn,  wxmtd  be 

Mfia^Ki  •■  — «i^«ity.    B«t  fat 

tfa^  W0*  afr  HKMOt  m  the  ^p  of  ifae  ■ydwij    BovcvvrJ 

■nfrirlitiMidim  all  the  doctor  faaa  Hid,  oe  the  wmtkantf 

IW  hUm,  or  tfacK  JeviA  faMfitMla,  vUcfa  he 

he  doobtMl,  wbetbcr  thev  bed  mdimniy  nch  hospitals 
jcnuag  to  llMir  chamhee  so  «uly  w  the  dsyi  of  the  apoetiesj 
Ibr  w  yet  thejp  had  haodlj  any  ihaiiliaa  or  buildii^i  appro^l 
priatad  lo  Cluutian  worJnp,  bet  voe  forced  to  necl  in  pri- 
vBic  hooMB,  aed  oAcn  aacieriy.  to  avoid  the  rage  aod  nctcaee 
of  their  peneceiora.    Kor  can  I  think  it  wa  pn^iable,  that 
CorintluaaB,  who  ewe  far  the  ombI  part  Oeoble 
riMnktbonoirtheiiwtiXstioaefaedi  hoaptale  from  the  Je«r%1 
aa  that  Ihqr  ■hoekl  borrow  then-  fbrmer  eoalem.  and  that  of 
^■■r  afleaetan,  in  anwrxiog  love  lieaata  to  thnr  Mcrifioe*,  sad 
•o  ailopt  dum  into  Cbhatian  wwahtp. 

Godwin  halh  dwcowacd  pretty  latgaly  oo  the  oerenoDiea 
inad  by  the  Jews  at  their  CsasU.  And  aeder  the  head  of 
■alatation,  aa  ooe  of  their  prepenitory  ocrcBODica.  h«  eeea- 
aioaeUy  iMntiaaa  the  prophet  EUmhs'i  oider  to  hia  verrant 
Oahaii,  "Ifthoe  meet  with  any  nnn,  salste  him  not;  and  if 
•ny  man  talete  tbce.  ooewcr  tiim  not  again ;"  2  Kingt  tr.  29- 
It  t»  inqttired.  whether  thi»  U  to  be  taken  for  a  general 

*  All  Etutoc.  dc  CtMod.  Vu«in.  oput  xui.  p.  SM^  !>•  Vu*t,  1^9. 
f  CoMln  r«uMiun  Uuucli  >ih.  ix.  op.  Bit. 
\  9am  Hot  lUbnic.  1  Cw.  xL  31. 


VUAt.  M.] 


SAI.UTATIUN&. 


49a 


hibittcn  of  all  ceremonies  hvtukonins  civil  reH(H.-ci,  acrnrdin;; 
to  the  usage  of  the  motlern  Quakers;  or  only  at-  nii  injunction 
peculiar  to  the  pretient  occaaioii  f  i  apprvhuiid.  lh«re  is  no 
reason  to  take  it  for  a  general  prohibittoii,  eince  in  tho  tkrrip* 
ture  hifttory,  we  find  Kuch  ceremonies  of  civil  respoci  prac- 
tised by  ^od  nifn,  without  anv  censure  pAJiacfl  upon  thctn; 
as  by  Moiiua  tu  hia  fiither-in'iaw,  Kxod.  xviii.  7;  by  A  bra- 
ham  to  tlio  tliroe  angels,  whom  he  took  for  tliroc  men,  (ien. 
XTiii.  'i;  nitd  afterwanl  to  the  chiklrcii  of  HetJi;  cluip.  xiiii. 
7.  Besides,  when  our  Saviour  seui  forth  (lie  twelve  apostles 
to  pix'uch,  lie  eiijoiiicd  them  to  pay  to  all  persoiiB  and  families, 
where  they  cume,  the  ukuuI  toLeoK  of  civility  and  res|ieGt: 
"  When  yc  como  into  a  houtto,  italute  it;"  Matt.  x.  12.  The 
reason,  then,  of  Eli^ha's  forbidding  his  Krvunt  either  to  giv«, 
or  return,  a  snluliitiun  to  anv  man,  wua  probably  eitlieron 
aecount.  of  the  expedition  wliich  the  pniphet  Buppooctl  hia 
journey  to  Uic  Shunamitc  retjuired  (for  perhaps  he  did  not  un- 
derstand her  child  woa  quite  dead,  when  he  ordered  Uehazi  to 
go  and  lay  his  titaff  on  it);  or  else  it  nii^ht  be  to  keep  the 
child 'h  death,  out  of  tendenie«s,  a  lecrcl  to  the  father,  till  he 
woa  raiud  to  life  again;  and  if  the  aervant  so  much  aa  spoko 
to  any  person  on  the  rood,  lie  might  imprudently  divulge  it. 

This  may  enable  ua  to  account  for  u  piuhibihun  of  ihe  same 
kind,  ^ven  by  Christ  tu  lliu  «uvcnty  di)(ciple«.  utien  he  s«n1 
them  "  two  and  two  before  his  face,  to  ever)'  city  and  pUo«. 
whitfaor  he  htmaelf  would  come;"  Luke  x.  1.  4.  "  Carry," 
saith  ho,  "  nciilii-r  purao.  nor  scrip,  nor  nhocK,  and  salute  ito 
man  by  the  way,"  We  may  with  equal  reason  RUppow,  that 
our  l.<ird  intended  to  forbid  hiH  diAcipl(!.s  and  miniKiers  the 
am  of  shoes  and  pnraeo,  as  the  customary  tokena  of  civil  re- 
sptiot.  His  desist  was  only  to  prohibit  Uiem  while  Lliey  were 
tftnplnyed  on  that  particular  uiestKi^e.  It  in  farther  inquired, 
why  he  forlxul  it  ut  thin  lime  '  Ur.  Lightfoot.  from  the  tab- 
bi«B,  ohaerveii.  tJtut  il  »(ui  the  cimtoni  of  ibe  Jews,  durinir  the 
days  of  ihoir  inoiirning.  not  to  salute  any  one-  He  conceives, 
theraforo,  tliat  our  Saviour  would  have  bis  diwiples  ap|Mmr 
bko  mowneffsi  partly  aa  repreaentiag  himself,  who  was  n 
man  of  Hrrrow»  thai  an  from  these  laeaeongers  the  iH^uph; 
triigbt  giMiW,  in  aoiDo  meiitiuni,  what  Kott  of  pursoo  he  wu 
who  sent  tfacro;  putJy,  oatbay  wore  to  summon  the  puople  to 


JIWICB    ASTIQVITIES. 


[book,  UI.-I 


ipm  ChnM.  in  onlet  to  be  bnled.  b«di  af 
sAd  dwir  bodihr  dacMBs;  umI  rt  vmi,  thmii— , 
Ifanr  bitanovr  diooid  be  mamaM  «Dd  aolcaui.  in  lokco 
their  (dhm  fr»hns  wiA  the  OKetwi  mad  iMWublu  *  .1 

fiat  the  tcstuBoay  of  tlie  nfabicx  m  too  vcck  a  fiMBdMioa' 
10  Hpport  tfati  iDierpretatMiD.    The  coMoa  oienuoned  mi^t 
,hmn  pfvniled  m  tbar  tuBCAvilKoatbagDavMiuietBaCas 
SavioDr'B.     It  any  aln  be  nlyrtwl,  tla&  oar  blewed 
LmtI  wu  bo  fu  from  desiring  his  dJicipUi  AoaU  appar  •• 
tfast  be  reprcaeata  tbia  to  be  anamitaUe  to  Uuir 
wfafle  be.  the  fahdcpoooi,  v«a  with  tiiera;  Matt, 
ix.  15. 

Perbapa,  themStm,  the  prohibttioa  of  aahiting  any  maa  by 
Uw  way  may  be  taken  in  a  more  general  aenae,  as  a  cantiaii 
against  triflmg  asvay  their  lime  in  com|ilimcnt  and  ceremony. 
Or,  if  we  nadentaad  it  tnan  bteadly.  it  mi^t  be  designed  to 
aoafce  the  diaci|ilei  aivear  as  mai  m  haste,  and  foUy  occupied, 
wboae  ■nods  were  intent  on  the  dupatdi  of  the  moiit  import- 
ant  busiDess;  to  awuken  the  peof^'i  attention  to  Uieir  uie»- 
asf^,  EUtd  at  the  uune  time,  like  the  symbolicaJ  actionii  of  th« 
prapbeta,  to  represeni  in  a  sennble  aaiiaer  the  main  dfift 
and  tenor  of  it,  namely,  that  nnnera  ahoold  make  all  poaaible 
apeed  to  fly  from  the  wrath  to  oome,  and  lay  hoU  00  eteixial 
life,  and  for  that  end  ahoakl  apply  to  CbnaLin  eamfletawi 
without  delay. 

The  second  preparatory  cerenwoy.  mentioaed  by  Godwin, 

'ia  washing  th«  feet  of  the  guests.     However,  it  docs  not  ap> 

pear  in  tlie  institution  of  any  of  th6  Jewish  fea«u,  nor  by  any 

Scripture  examples,  that  this  was  erer  used,  except  when  per- 

bad  defiled  their  feet  by  tiareUing.     And,  indeed,  if  it 

,had  been  a  conntant  custom.  I  can  hanlly  think,  that  Simon 

tlie  Phahsoe,  who  civilly  invited  our  Lord  to  an  rateitainment 

I  at  his  house,  would  hare  omitted  it^  Luke  rii.  44. 

The  instance  produced,  namely,  our  Savionr's  waahing  hia 
Uaciplaa*  feet.  John  xiii.  6,  is^uiui  beitide  the  purpose;  sine* 
bt  waa  plainly  an  extraordinary  case,  petfvnoed.  not  ool  of 
ipeot  to  any  cuatom,  but  with  a  particular  intent  of  ioatnict- 
thmn  in  ihe  dutiet  of  humility  and  condeac«Dding  bow- 
prtcc ;    ver.    13 — 15.      Uoidcb.   this   waa  not   done  be- 
•  Ligbtfaot,  Un.  IM).  Ue.  X.  4. 


niAr.  H.] 


Ttie    SIX    WATER-POTS. 


4SA 


fore  they  begau  >upper,  but  in  some  interval  of  the  meal,  as 
appeani  froni  JU  being  eaitl  of  our  Lord,  that  "  he  aroee  from 
8upp«r,  and  laid  atside  his  garmeuts.  ami  took  a  ton-el  and 
girded  him»elf,"  rer.  4.  We  conclude  from  hence,  that  the 
diflciplcfl  had 'not  washed  their  fe«t  before  lupper;  for  it  is 
ht^hlv  improbable,  that  Christ  shonld  chooHC  to  set  them  an 
example  of  mutuul  condcKcenHiuii  end  benevolence  by  an 
action,  which,  if  they  bad  been  washed  before,  was  altogether 
neciUess.* 

It  18  Godwm'B  apprehension,  that  the  six  water-potH  of 
atone,  mentioned  on  occasion  of  the  marriage  at  <^na  of 
Galilee,  John  ii.  6,  and  said  to  be  "  after  the  maimer  of  the 
piiriftnng  of  the  Jews,"  were  designed  for  these  complimciital 
washings.  But  as  the  word  mdaptapo^  is  commonly,  if  not 
always,  used  for  the  purifyinR  or  waKhing  the  whole  body,  as 
for  the  purifying  of  a  woman  after  child-birth,  Luke  ii.  22, 
and  of  a  leper  after  hia  cure,  chap.  v.  14;  Mark  i.44;  in 
both  which  cases  the  law  prescribed  that  the  body  should  be 
washed  or  bathed  all  over;  some  have  thought  it  more  pro- 
bable, that  iheHe  water-pots  were  such  as  were  used  for  that 
purpose.  And  if  we  consider  how  many  legal  pollutions, 
unnvoidably  and  frequently  contracted,  retjutred  this  larger 
purification,  especially  among  the  women,  it  is  likely  that  all 
pcnuiia.  who  could  provide  conreiiiences  for  it,  would  keep 
sufficient  quantities  of  water  in  their  houses  ready  for  such 
occasiotu.  According  to  this  opinion,  these  wuter-pots  must 
have  been  large  vessels.  How  large  is  not  certain.  The 
tect  ways,  they  "  contained  two  or  three  furptitm  apiece;"  a 
word  which,  though  ii  properly  signifies  a  measure  in  the  ge- 
neral, was  yet  doubtless  m  common  uite  for  Kome  particular 
measure;  otherwise,  this  accoimt  of  the  contents  of  these 
water-pots  would  be  altogether  indeterminate,  and  convey  no 
idea  at  all.  It  io  probable,  therefore,  that  as  the  word  rod. 
io  English,  which  primarily  signifies  a  stick  to  measure  with, 
of  any  leugtli,  is  yet  appropriated  to  that  particular  measure 
of  length  which  is  most  w*eA  in  measuring  lands,  namely,  five 
yards  and  a  half,  the  word  furptirti  was  particularly  appro- 

*  TluU  wubinjt  tli«  fc«t  WM  nnl  nn  uRual  |ii«*psj«lOfj  oertniMajr,  ii  (Imwn 
athritc  hy  BuxtarT,  in  bm  t>iM^i1.  Pt)ik>log.  Tbdotog.  AM«n.  vi-  dc  Cunie 
Domtn  pnmm  litjbiw  «t  fonsA,  Met.  Ksx.  p  301 — 309,  Bml.  IMS- 


42« 


JKWIflM    ANTIQUITIES. 


[■OnK   III. 


printed  to  that  mcuure  of  capacity  which  was  mom  used  by 
the  Jewm  in  meaHuring  liquids,  and  that  was  the  rO  balk. 
This  is  »till  more  probable,  because  the  Septuagiat  rendert 
the  word  hath,  liv  ^irpi^ni,  in  the  fourth  chapter  of  the  Second 
Book  of  Chronicles,  ver.  5.  Now  the  bath,  according  to  Dr. 
Cumlwrland.  coolaina  seven  gulIoaB  and  a  c^aorter.  l^fa 
water-pot,  therefore,  may  be  sappmsed  to  contain  about 
twenty  gulIonK,  and  all  of  tbeu,  when  fillHl  to  the  bniu,  us 
tjiey  were  when  our  Saviour  turned  the  water  into  wuiu» 
about  a  hundred  aiid  tweoty.* 

Alt  to  the  design  of  thix  miracle,  we  are  not  to  siippoM  \ 
that  Christ  produced  so  great  a  quantity  of  wine,  merely  or  j 
chiefly  for  use  of  tlie  guests  ut  that  entertain oient.     Besides 
tbe  grand  purpose  of  displaying  bis  divine  power,  bo  mi(^ttj 
hereby  intend  to  make  a  handsome  preitent  to  the  ncw-niArncd 
couple.  OS  such  a  quantity  of  excellent  wiiu:  iiudoubtedly  was, 
iu  grateful  return  for  their  favour  in  inviting  hint  and  hia 
disciples  to  the  marriage  feast. 

Afl  to  the  tliird  preparatory  ceremony,  pouring  out  oil,  I 
can  find  no  sufficient  evidence  of  thut  being  in  common  use. 
The  womaii'tt  anointing  our  Sarioar'n  bend  wiih  ninunmt, 
which  St.  Luke  mentions,  chap.  vii.  37,  :J8,  and  to  which 
Godwin  refers,  was  without  doubt  an  cxttaardinory  case. 

As  to  the  nana  iMmchnh.  or  benediction  of  tlie  bread  nnd[ 
wine,  from  whence  maiiv  others  suppoHe,  as  well  b«  Uodwiail 
that  our  Saviour  borrowed  the  rites   which  hu  used  in 
cotebnition  of  his  sup|>er;  the  authority  of  tbe  rabbinical  wrUl 
tcrs,  wlio  mention  this  harachah,  it)  too  precnriouti  to  furniitk 
n  certain  conclusion,  that  it  was  in  use  nmoi^  tbe  Jews  in  our  | 
Saviour's  time.     The  rorrespondence  between  the  iacramental 
rites  and  those  of  the  Jewish  hiunchah,  as  pnictiseil  in  th« 
days  of  the  talmndical  rabbies.  may  be  seen  nt  large  in  Biix*! 
torf  on  this  anbjcct.t 

The  last  tlnng  which  Godwin  moutiona  as  rcmnrkablc  in  tb« 
feasts  of  tbe  Jews,  was  tlicir  table  ge8tnre:{  and  iliis  wi 

*  Sm  on  ihi*  tubj«cl  s  Dbu^rUtinti  of  ilcwius,  m  ll>«  Cntici  Sacn,  iti\-  lU 
t    DlWlorf  DJM^rtaliune*   Pfulolog.   Tbwloa    (fisaen.  Je  Ctiio-   IVimitil 

Itnuui  rilibui  H  fiirndt. 

I  VhL  lliuctnrt   uki  Mifmi,  Met     i(«h   -^1     p     .lOIV — MV;  Dt    Ugtrtl 

Horn  Uflbr.  In  ftUU-  nvi.  9Q. 


CHAP.  II.]  FEASTS.  427 

reclining  on  couches  after  the  manner  of  the  RomanB,*  the 
upper  part  of  the  body  resting  upon  the  left  elbow,  and  the 
lower  lying  at  length  upon  the  couch.  When  two  or  three 
recUned  on  the  same  couch,  some  say  the  worthiest  or  moat 
honourable  person  lay  first ;  Lightfoot  says,  in  the  middle.^ 
The  next  in  dignity  lay  with  his  head  reclining  on  the  breast 
or  bosom  of  the  first ;  as  John  is  said  to  have  done  on  the 
bosom  of  Jesus  at  supper ;  John  xiii.  23.  And  hence  is  bor- 
rowed the  phrase  of  Abraham's  bosom,  as  denoting  the  state 
of  celestial  happiness ;  Luke  xri.  22.  Abrnham  being  esteemed 
the  most  honourable  person,  and  the  father  of  the  Jewish  d»- 
tion,  to  be  in  his  bosom  signifies,  in  allusion  to  the  order  in 
which  guests  were  placed  at  an  entertainment,  the  higheit 
state  of  felici^  next  to  that  of  Abraham  himself. 

•  Plouurchi  Sympos.  lib.  v.  problem,  vi,  p.  769.  780,  edit  Fntncofiut, 
1630.  S«e  the  ftccubitua  of  the  Romans  described,  with  a  detineatioD  fiom 
tome  antique  marbles,  by  HieroD.  Mercurialis,  de  Arte  Gymnast  lib.  i. 
cap.  xi.  Anutel.  1672. 

t  Hone  Hebr.  John  xiii.  23. 


CHAPTER  ni 


OV   -ntt    S«B«ATIi. 


1mm  wm 
SenptH*.  ■  ft  fanlcd  wMc.  Cor  the  acvvflifc  ^  of  the  inck«| 
■hirh.  hy  IW  Jrmmk  Im,  «m  |Piffcii*r  iii—iiiiiiiiil  to 

d^i^  m  fm  tkm  mmhI  fcift*  or  dsj  t£  iIbwimibi,  oa  ttel 
tcuk  of  ike  BOBlk  Tan«  Ler.xxm.  32;  sod,  in  tlie  Xewj 
Tmtamm^  the  wnd  M^^vmr  ■•  mamttamm bmiI  for  a  wnk :| 
"  IfmL  twice  m  m  week."  S^rmtt  Ibc  fw  «^3«r«».  Lukm] 
nrm.  12;  ftod  ^a  •M^^wr  M|pifiM  ibe  int  dey  of  Umi 
week ;  Mfttt.  xxviii.  1.  Bst  oooiHwnlj  the  von)  ahhalh 
paealitfly  apftopneieJ  to  the  ■etcBtk  4«j. 

Id  (ke  Hidk  ckspter  gf  St.  Ldte.  we  nmi  of  the  mi^fiarww 
Xien^KMrpwnw,  rer.  1 ;  tkc  sspfauaing  of  whKli  has  given< 
Ike  entie*  and  eoiiwatato—  wii  ».  little  trouble.    Soma  al-J 
lep  then  were  two  eiMwlTie  in  tkc  jeu,  each  of  them 
Ike  fint,  io  teapect  to  ike  two  difiereot  beginns^v  o(  the  ytu, 
Ike  ctril  aod  Ibc  Mcred.    That  the  Jews  had  some 
npfd  10  tkc  fint  aabbatfa  in  th«  year,  appear*  from  a  pawagjl 
m  CleBCOB  Alexaodnniu,  m^  ^p  mX^tif  favf,  aaj/i^arov 
aymMti  ro  Xiyofuvov,  wp^rotr,*  "  ^'isi  luna  mpporeat,  sabbatnnt] 
noD  celebrant  quod    primnm  diciUir,"  &c.     .Vow,  oa  their  j 
year  had  two  difierent  bt^onioga,  one  witb  the  month  Tizri 
m  aatumo,  the  other  with  the  month  Ni«an  iti  fepring.  theraJ 
ware  eonoequvntly  two  first  sabbath*,  of  which  thU,  according  I 
IO  the  computation  of  the  civil  year,  was  the  secood.  and  ia 
tb«feforo  called  ttvrtfitnrpvrov,  or  the  second-first  ubbaih. 

Orotiim.  whose  opinion  is  followed  by  Dr.  Hammond,  coa-| 
oairea,  ihut  wlieii  any  of  Uie  solemn  vearly  feasts  fell  on  thf 
aabbalh*duy,  thiit  subtnith  liad  a  Hfwciul  respect  paid  to  it,  andJ 
was  called  luya,  or  (which  Dr.  HHrnmond  Kaitli  is  the 
•  Strom,  lib.  vi.  \>.  634,  A,  4^11.  f'atu,  1741. 


CHAP.  111.3 


THE    &ABBATH. 


429 


thinf;)  oa^^orow  wfiurov.  Now,  of  these  prime  or  first  aab- 
Imthit,  tKerc  were  thret'  in  the  year,  at  the  pHsaover,  at  pente< 
cost,  and  it  ihe  feast  of  tahemacicH.  The  ftrst  of  them,  that 
is,  when  the  first  day  of  the  paasover  fell  on  the  sabbath-day, 
was  called  vptormrptarov  ai^jiarvv,  or  ihe  6rat  prime  sabbath. 
The  H«cond.  Uial  is,  when  the  day  of  pentecost  fell  on  the 
ubhath,  wa»  called  ZtvrtpovfHUTov,  which,  he  apprehends,  was 
the  sabbath  here  intended.*  But  as  neither  Grotias  nor 
Hammond  have  produced  any  passage,  in  which  cither  the 
word  irpMToirpturov,  ur  rpmntptarov,  occura.  thin  interpretation 
remains  doubtful  and  uncertain.  Sir  Isaac  Newtoo  imagines 
this  aa^^mov  S*vnpmrp<uTov  was  the  second  great  day  of  the 
feast  of  the  peasover:  a»  wocall  Ea«ter-day,  higfa  Easter,  and 
ita  octave,  low  Easter,  or  Low  Sunday ;  so  it  seems  St.  Luke 
styles  the  feast,  on  the  Berentli  day  of  the  unleavened  bread, 
tlw  second  of  the  two  prime  sabbathfi.t  Tu  tliis  scnae  Dr. 
Doddridge  objects,  that  Uiough  the  serentti  day  of  unleavened 
bread  was  to  be  an  holy  convocation,  yet  the  law  expreasly 
allowed  the  Jew*  to  dreA«  victuals  on  it.  Exod.  xii.  16;  and 
therefore  the  Pharisees  could  have  had  no  pretence  for  chain- 
ing Christ's  disciples  with  breaking  the  sabbath  by  their  {buck- 
ing and  rublung  the  ears  of  com  on  that  day,  as  they  did ; 
Luke  vi.  2. 

Thuuphylact,^  who  is  followed  by  J.  Scaliger.^  Lightfoot,|| 
and  Whitby,  makes  the  tmj^^ov  hnmpirrpiuTOv  to  be  the  first 
of  the  seven  sabbaths  between  the  passover  and  pentecost,  or 
t)te  first  sabbath  after  the  second  day  of  uDlcaveDed  bread, 
from  whence  the  lifty  days  to  pentecost  were  computed; 
l*v.  itxiii.  15,  16.  There  want  only  instancen  of  the  word 
StvrtpoStvTfpov  being  used  far  the  second,  and  &tvnpoTp*ruu  for 
the  tliird  of  these  ssbbaths,  to  confirm  this  aniBe  beyond  dis* 
putc.  However,  though  it  be  not  quite  free  from  nacertaintv, 
it  Buems  tostandBsfairinpoiutorproliabiLity  ait  any  ul  Uiem.^ 

*  OrattI  M  llammoDdi  Annot.  in  loc. 

t  Sir  base  NvMoa's  Obwrratioiu  on  ibe  Propherict  of  Pouuel  and  ihr 
lUviluioo,  p.  154. 
t  CommeDt.  in  loc. 

S  Sealig.  da  EiMadM.  Ttnnp.  lib.  vi.  p.  Sir.  eiJii.  Colon.  AJIobf.  1631. 
II  Li^Mhot,  Horn  Ucbcaic.  in  loc.  ei  ia  Msn.  xn.  I . 
V  Sm  Wliiiby  sad  Doddridfi  ia  loc. 


JCWltH    AMTiqtltTlBf. 


(•OOK  111. 


TliBB  BDch,  for  ttw  «enl  labfaBUi :  we  ptoored  lo  traftl  of  Um] 

It  blithbceoflonlnmrtari.botliaaangiemaDd  CIurtMiuu, 
mkatitm  <b«  aablMlb  was  first  iDsUtuicd  muncdiBidr  «fier  tb« 
cnatMM,  and  gif en  to  Adsra  and  Ere  m  PanMliae;  or  iriKtbrr 
iW  account  of  God'a  blemiDg  the  aevflsitii  dajr  and  nnctify- 
ing  it ,  which  Moaaa  tntinaa  in  eoiwwnoo  iritfa  God's  reating^ 
on  ibe  Mveath  day,  when  the  work  of  erwtioa  wm  ftniahcd, 
Oct),  ii.  3.  is  tA  be  ■ndontood  pralepdcaDr  of  hia  appointing 
Uiat  6ay  to  be  ohacrwd  as  a  aabtrnth,  not  at  that  time,  but 
bjr  the  IciaelitBB  many  agaa  aflerwant. 

Unboreh,*  Le  Clerc.t  sod  some  othar  learned  men,  an 
•f  the  fetter  opinioa.    Bat  surely  it  is  mote  natural  to  nodFT- 
Blaad  thia  paaiagc  aa  relating  to  th«  time  in  which  it  ia  placed ' 
in  the  series  of  the  history,  that  is,  to  the  6t«t  ages  of  the 
world,  prcvioiu  to  the  fall-     The  chief  reason  for  undrnrtand- 
ia|^  ft  pralepcically  n,  liiat  there  is  no  mention  of  the  Kabbaih 
■ftervrard,  in  the  sacred  history^  til)  the  »me  of  Moses,  that 
ii.  for  aboirt  two  ihouaand  five  honrlivd  yeara.     However,  the 
nme  aiguoiait  will  hardly  be  admitted  in  the  case  of  circwn- 
cision,  of  which  thvre  ii  no  expreaa  nenbon  in  Scnptun-,  or, 
howerer,  no  iustanco  recorded  of  the  obaenration  of  it.  from 
the  settlement  of  the  Tsraelitea  in  Canaan,  to  the  circumcision 
of  Chriat.     Nevertheless,  as  this  rite  was  the  sign  of  the  cove- 
nant with  Abmham  and  hia  poatenty,  and  the  characteristic 
of  the  peculiar  people  of  Qod,  its  beiof^  constantly  observed 
oaimot  raaaoaably  bo  callrd  in  <iuesuon,  e^MXtally  aa  the  faea- 
tbea  am  called  "  the  unnrcimiciBrd,"  in  eoDtradiatiaeti on  to 
the  iHniclites.  which  implies,  that  it  was  practised  ooostantJy 
by  the  latter.   The  silence  of  hifitur^-  with  reelect  to  tho  ooo- 
Cimance  of  a  rite  or  custom,  wdl  known  to  haw  been  inati- 
Cuted  or  adopted,  ia  do  argument  against  such  continuance, 
providad  the  reason  on  which  the  institation  araa  originally 
grounded,  remains  the  same.     It  can  by  no  iMtns  be  cnn- 
clnded,  that  bernusu  there  is  no  expresa  mention  of  the  obscrva- 
tiou  of  n  Bobbuth  ui  the  patriarchal  history ,  therefore  no  sabbath 


*  UmboTC.  Thcsloc.  ChrMltaiL  111k  v.  cap.  nvU.  sso. 
47g.*Hlir.  Amitcl.  17t£. 

f  llk-nci  AnnM.  tn  Gm.  ti.  Z. 


p.  478, 


f-HAP.   111.] 


TBF.    SABBAm. 


431 


was  observeti  in  Uioso.  time*.  On  thn  eoDtrary,  that  the 
sabbath  was  iiutituted  at  the  time  to  which  Moses'e  relation 
of  the  insiittition  of  it  refers,  and  was  in  oou»equcncc  hereof 
obson-ed  by  thtt  putriarcbs,  ik  at  least  prubable,  from  their 
distuiguuihiag  time  by  weelcB  ofBeren  days,  Q«a<  viii.  10 — 12 ; 
xxix.  27 ;  for  nhicb  it  in  not  easy  to  account  on  any  utlicc 
supposition  than  of  «omc  po&itivc  divine  -ippointmcnt,  then 
being  no  ground  in  nainre  for  such  n  dirision.*  The  changes 
and  qiiart«ni  of  the  moon  would  not  occasion  it  to  be  adopted, 
a  lunar  month  being  more  than  four  times  aeven  days,  by 
above  a  day  and  a  half. 

It  tK  a  furtlicr  cuoftrmation  of  this  argument,  that  all  hea- 
then nations,  many  of  whom  cannot  be  supposed  tu  havo  had 
any  knowledge  of  the  Isw  or  history  of  Moves,  divided  their 
time  in  the  Bsuie  uianoet  a^  tlw  patriarchs  and  the  Jews  did, 
b>'  weeks  of  seven  daye.  And  it  appears  by  their  most 
ancient  wntere.  tlotuer  and  Ilesioi)  in  particular,  that  tb^ 
accounl«d  on«  day  o(  tho  Mvem  niorc-  sacr^  than  the  rest. 
Hosiod  stylM  the  seventh  day  the  illustnaos  bghtof  the  stm: 

Horour  saitb, 

Tht-rt  canK  the  seventh  day.  which  in  sacred  or  holy.f 

Now,  can  we  suppose  they  ahould  all  agree  in  this  division 
of  time,  milcsB  frooa  a  dinne  institution  inipartiid  to  mir  6tst 
porcata,  from  whom  it  was  derived  by  tradition  to  their  pos- 
terity. 

Some  have  apprehended,  as  we  Itave  already  obaerved,  that 
"  tho  end  of  the  days,"  when  Cain  and  Abel  are  said  to  haw 
^  brought  their  offerings  to  the  LonI,"  Geo.  ir.  3,  means  the 
or  last  day  of  the  u-cok,  that  is,  the  sabbath  (hiy.  Uut 
lould  this  expression  be  tJiought  tu  signify  more  probably  lite 
end  of  the  year,  when  the  fruits  of  the  earth  were  ripe,  it  is 
not.  however,  unlikely  that  the  day,  when ''  the  sons  of  Qod** 
are  nid  in  the  Louk  of  Job  to  eomc  to  "  present  ihonisdvw 
before  the  Lord,"  chap.  i.  Q,  wns  the  sabbath,  whsn  ptous  per- 

'  See  a  niaukabl«  pungv,  lo  ihU  porpoK^  of  Jduuiacs  I'liUopaauf.  is 
Witsit  JKfiypt.  lih.  iii    cap.  u.  •ed.  ».  y.  241,  242. 

f  See  Clcnmu  Alcumlrimn,  Strom,  lib.  t.  p.  600,  nllL  Pin.  1041 ; 
vl  SfldcB.  tie  Jurv  Nai.  n  0«nt.  Ub.  Hi  np.  ivi 


432 


JEWIftH    ANTi^DITtES. 


[book  tit. 


Hons  (.styled  in  GeneftU  "  (he  sons  of  God,"  chap.  vi.  2)  u-j 
ttuubled  for  public  wordiip. 

It  is  farther  observed  by  Dr.  Kennicott,  that  when  the 
aabbath  is  first  mentiotiod  in  the  time  of  Moses,  namely,  in  the 
sixtaenth  chapter  of  the  book  of  Exodus,  it  is  not  spokeii  of 
as  a  DOTeL  instttutiou.  but  as  one  with  which  the  people  were 
well  acquainted  :  "  To-morrow,"  sailh  he, "  ia  the  holy  sab- 
bath to  the  Lord  :"  and  then  he  informs  them,  not  of  theic] 
general  duly  at  such  a  season,  of  which  they  were  perfectly! 
appnsed,  but  only  how  they  should  act  on  tJiat  day  with  r«-^ 
spect  to  the  manoa*  which  was  not  to  fall  oa  the  seventh,  as 
it  bad  done  on  the  six  preceding  days.* 

Indeed,  it  cannot  be  supposed  that  God  left  the  world  desr 
titnte  of  so  salutary  an  institution,  aud  consequently  that  tio| 
sabbath  wa»  observed  for  so  many  ages  as  intenxned  between 
Adam  aud  Moses.  The  observation  of  a  »abbuth,  of  t»ume 
particular  season  for  rest  and  devotion,  is  primarily  a  moral 
law,  or  law  of  nature ;  certain  intervals  of  respite  from  busie 
ness  and  labour  being  nccetisary  for  the  preservation  both 
our  intellectual  and  corporeal  frame;  aiKl  it  being  highly 
Bonable,  that  Uiose  who  arc  wholly  dependent  on  God,  iroi 
whom  they  receive  many  pubhc  as  well  as  private  bletwingStj 
should  present  him  not  only  private  but  public  and  social] 
worship,  which  cannot  be  done  unless  certain  days  or  lime 
aru  appointed,  when  they  may  assemble  for  that  purpose. 

And  for  this  end  the  blessed  God  hath  been  pleased 
eetablish  a  due  proportion  of  time,  namely,  one  day  in  seven* 
*'  God  blessed  the  aevcnth  day,"  it  is  said, "  and  sanctiBed  it, 
because  that  in  it  be  had  rested  from  all  his  work,  whiclfcl 
God  created  and  made."  He  sanctitied  it,  that  is,  he  sepa- 
rated and  distin^isfaed  it  from  the  days  of  the  week,  setting 
it  apart  for  the  purposes  of  a  sabbath,  agreeably  to  the  primary 
meaning  of  the  verb  Snp  kadhath,  Mparatit,  or  ruMin-rmrf.' 
What  is  meant  by  his  "  blesaing  tlie  day."  loay  be  understood 
by  the  opposite  phrase.  "  cursing  a  day."  Doth  Job.  chap., 
iii.  1,  &c.,  and  Jeremiah,  chap.  xx.  14.  in  tlic  wanulb  ai> 
bitterness  of  their  spirits,  "  cursed  theday  of  their  birth;"  thi 
is,  wished  no  favourable  or  agreeable  event  might  happen  an 

*  Kenniooli's  Two  DiMfrtaUuRs  od  ihc  Trvc  ot  Life,  soil  Obtstiom  v( 
Cain  anil  Abel,  ilmm.  ii,  p.  141,  OkCi^,  iJAT. 


<-HJ(P.  111.] 


THR    SABBATH. 


433 


that  day,  that  it  mighr  not  be  a  tim^  of  rejoicing,  but  at 
moiiminf^:    "  I^t   tiie  <lay  be  darknesi^;    let  a  <\qii(1  dwell 
upon  it:  let  no  joyful  voir*-  cnme  therein;"  Job  iii.  4,  &.  7. 
The  Gireki  had  thvir  mrofpaBi^*  and  the  Romans  iheir dies 
w/atuti,  that  i».  certain  dyas  which  had  been  distini^ished 
by  some  great  calamity,  on  which,  thcrefure.  lliey  did  not  in- 
dulge themselvcB  in  any  mirth  or  pleasure,  and  expected  no 
good  event  to  happen  tothem.  Tacitus  relates,  (hat  the  senate, 
lo  flatter  Nero,  decreed.  "  ut  dies  nataU^  Apiip'pinte  inter  ne- 
fastos  ea8et."+  To  bless  a  tlHy,  on  the  cDiitrar)*.  is  to  wish  that 
it  may  prove  happ\'.  and  to  devote  it  to  joy  and  pleasure. 
And.  by  God's  blessini;  the  seventh  day.  we  arc  naturally  to 
understand  his  appointing  it  to  be  a  sacred  feattva),  a  day  not 
only  of  rest  but  delight,  as  the  sabbath  is  called  by  the  prophet 
Isaiah,  chap.  Iviii.  13;  and  perhaps  it  might  have  a  fortlier 
reepect  to  some  happy  event,  which  was  afterward  to  happen 
on  this  day  of  the  week.  1  mean  the  resurrectitm  of  Christ, 
For  if.  as  we  shall  presently  make  appear  to  be  probable,  the 
Jewidi  sabbath  was  appointed  to  be  kept  thu  day  beftire  the 
patnarchaJ  sabbath,  then  the  hrst  day  of  the  week,  or  the 
Christian  sabbath,  la  tlie  MTcnth  day,  computed  from  the 
begiDDing  of  time,  ami  the  Name  with  the  Hubbath  niMlituted 
and  observed  by  the  patiiarcbi,  la  commemoration  of  tlie  work 
of  creation . 

Thus  much  with  respect  to  the  patriarcltal  sabbath:  as  to 
the  Jewish,  wc  shall  consider. 

1st.  The  institution  of  it : 

2dly.  The  duties  that  belonged  to  it:  and. 

3dlv.  The  design  and  end  of  it. 

First.  Ah  to  the  institaUon  of  the  Jewish  sabbath:  The 
first  account  wo  hare  of  it  is  io  the  sixtoenth  chapter  of  the 
Book  of  ExoduB.  where  the  day  that  God  appointed  bo  be 
kept  by  thu  Jews  for  their  sabbath,  was  marked  out  by  its  uoi 
raining  manna,  whioh  it  hod  done  for  six  days  before; 
ver.  23 — ^26.  The  observution  of  a  sabbath  was  probably  not 
wbutiy  new  to  the  Jews;  it  is  not  likely  they  had  entirely 
omitted  this  weekly  day  of  mi  and  devotion.     >'evertheless, 

•    [jjciso.  P»nidoIoiiiU  •«»  mfl   nw   nrtfpatoi:,  pnrw-Hitn  ah  mil    cum 
■R.  ro^nxti  m  loc.  Mian  Lnico.  Cmtrtsmmi  m  w>r    Aw«ffttiJ«t  VV^* 
''If  Aniisl  tib.  tir.  Mxt.  lii.  p.  189,  rAkt.  OtepR.  %Ui 

2  r 


«M 


JBHrUli    ANTIQl'tTIF.^. 


lUOoK  il 


ihe  manner  n(  ke^fimg  the  sabbath  by  a  lotul  oeantioa  fr 
hlwur.  and  thi-  purticuUr  dmy  on  which  it  w&b  to  be  kept 
the  Jews,  seems  to  have  been  a  new  institution;  ochcrwiaari] 
a*  to  the  day.  ihert-  would  have  baes  so  ocoasmn  for  ita  being 
sn  particularly  marked  out  by  Moaes,  as  the  naaoo  of  tbeni 
bein^  a  double  quantity  of  manna  on  the  luxth  day  (we  veraea  j 
23.  "ia) ;  for  it  muat  have  imfflediately  orcnned  (o  the  peoploj 
that  it  was  intended  for  their  prminon  on  the  nbbatb.  if  th^ 
nextdBy  liad  been  the  nabbath  in  course.     And  the  expteiaioq 
which  i\1o»e!iu»eth  urejnartuhle:  *'  See."  or  take  notice,  "fail 
that  thn  Lord  Kaih  given  you  theaabbath"  {tt&  if  Lhuday  wee 
then  Hrst  app4>iniud  lo  them).  "  therefore  be  trivelh  vuu  on  i 
HixtJi  day  th^  bread  of  two  days;"  ver.  29.     And  it  seems 
have  been  too  trivial  a  ciFcuroslancc  to  be  recorded  in 
aaored  history,  that  the  people  "  rested  on  the  s«reuth  day/ 
▼er.  3U.  if  this  had  been  merely  what  tbey  and  tbeu  liitl: 
had  always  done- 
It  cnoreovor  ■ppean,  that  that  day  week,  before  the  day] 
which  was  ifauft  marked  out  for  a  sabbath  by  its  not 
manna,  was  Dot  observed  as  a  sabbuih.     On  the  AfWnlhda] 
nf  the  fiticotid  mnntli  they  jounieyed  trum  Kliixi.  atul  rami'  a^j 
ni^hl  into  the  wilderness  of  Sin,  ver.  1,  where,  on  their  muiw 
muring;  for  want  of  provisions,  the  Loni  tliat  night  sent  the^ 
quailq :  and  thu  next  morning,  which  was  tlic  sixleuuth  day, 
imned  manna,  and  so  for  six  days  suoceaaively :  on  the  uiventh,] 
which  was  the  twenty-Mcond,  it  rained  none,  and  Oxnt  di 
they  were  commanded  to  keep  for  their  sabbnth;  and  if  ihisl 
had  been  the  mbbath  in  course,  according  to  the  paradisiocw 
computation,  the  fifteenth  must  hare  been  so  too,  and  would 
have  been  doubtless  kept  as  a  sabbath,  and  not  have  been  anyj 
part  of  it  spent  in  matching  from  Klim  to  Stti. 

AfEttin,  thai  the  Jewish  sabbath  was  on  a  difbveot  day  froi 
th«  paradiHiacal  is  probable,  from  its  bding  appointed  as  a  Uf^' 
bttwwwi  God  and  the  paopio  of  laranl,  by  observing  whicii 
they  wero  to  know  or  acknowledge  J«hovuh  an  their  God: 
Cxod.  XXXI.  V.i.  17;  Kick.  xx.  '*0.  Agreeable  lo  whkh  ta 
the  opinion  of  the  Jewish  doctors,  that  the  »abbath  wasgivao 
t/t  the  Ittraehles,  and  none  eUc  wt^rc  hoimd  to  oKHcrvc  it. 
But  how  could  It  be  a  sign  l>etween  God  and  the  people  of 
Israel,  more  than  any  othor  people,  if  n  faiid  been  merely 


CHAP.  111.] 


THE    SAOBA-tH. 


435 


th«  old  poLndiiuMftl  sabbutb.  which  hwl  been  ^ren  to  all 
maiikiiMl  ? 

The  Jewish  «abl>titli  hemg  declared  to  be  inatituuid  as  t 
metaorinl  of  their  dcliTerence  out  of  the  land  of  E^|>t.  and 
thi*  being  ftuperadded  to  the  reason  for  kueping  thu  ancient 
paradisiacal  sabbath,  makes  it  hig^hly  probableitwas  appointed 
to  be  on  a  dittbrent  day ;  otherwise,  how  could  it  be  a  m«mo- 
hal  of  a  new  event,  or  with  whni  pmpheiy  conid  it  Ik  said, 
as  it  is,  thtit  because  Gwl  "  hud  brought  them  ont  of  the  land 
of  Kg}'pt,  therefore  ha  commanded  Ihem  to  keep  the  aabbath 
day'f"  Compare  Exod.  xx.  1 1,  and  Deut.  v.  15.  Some  learned 
'men  hare  endeavoured  to  compute,  that  the  Jewinh  sabbath 
was  appCHnted  on  the  same  day  of  the  week  on  which  ihey 
lef^  £gypt;  or  rather,  oh  which  their  deliverance  was  com- 
pleted by  tlie  overthrow  of  Pharoah  in  Uie  Red  Soa;  but 
whether  that  compulation  can  be  clearly  made  out,  or  not; 
this  new  reason  assigned  for  keeping  the  sabbadi  makei  it 
very  likely  that  it  wuh  hu. 

To  the  foregoio);  arguments  it  is  replied, 

lat,  lliat  the  IsraeUtnt  bad  probably  lost  the  ancient  sab- 
bath during;  their  slavery  in  E^pt,  if  nut  before:*  for  that  it 
caiuiut  be  tliuuglit  their  Egyptian  taskmasters  would  sutler 
them  to  rest  from  their  labours  one  day  in  every  we«fc ;  and 
that  therefore,  the  snbbatb  having  been  laid  aside  or  forgot, 
the  institution  of  the  Jewish  sabbath  was  tinly,  by  a  new 
order,  revtving  the  ancient  sabbath. 

But  to  this  it  may  be  answered.  That  if  the  Isnelites  had 
forgoltheon^nalsabbath,  Ood  certainly  bad  ool;  and  it  is  very 
improbable  he  would  have  coiunmudeil  them  to  tnvd  front 
EUm  to  Sin  on  the  dny  he  had  cgnsecratod  to  sacred  rest,  bo< 
fore  be  hod  either  repealed  the  law  of  the  sabbath,  or  declared 
hilt  will  that  any  alteration  shouhl  Im>  made  in  it.  For  the 
children  of  Israel  never  jourueyed,  but  at  the  command  of 
Ood:  Bxod.  xiii.  21;  Numb.  ix.  It). 

Agaiot  it  is  not  prubable  the  Egyptians  would  be  so  blind 
to  their  own  interest,  as  by  kubjectmg  thu  Isruelitew  to  ex- 
ocanve  and  incessant  labour,  to  wfvur  oat  and  destroy  their 


■  Thu  WH  ilw  vfmoa  <rf  Philo.  d«  Ve^i  Mow,  p   49t,  E,  tdii.  C'vko. 
AUoU.  I«U. 

■2  r  Z 


436 


JCWIin    kKTIQlilTlK». 


r«ooK  III. 


eonititabom.*  It  ■»  nore  likely  they  aHowcd  Uwn  a  we«liK 
day  of  rest,  ts  is  allowed  1^  their  masten  to  the  neB:roe«  lo 
the  Weac  Indies,  maitf  for  tlie  sake  of  their  health,  than  crai 
of  anyTegazd  to  religion. 

But  if  tbeie  ia  reason  to  believe,  that  the  Egyptian*  Cbeni' 
■e)v«B  obserred  the  ancient  paradtaiacal  aabbath.  it  is  stilj 
more  probable  tbey  would  allow  the  Iirulitta  to  do  th»  same ; 
and  aa  the  Ef^yptians  and  other  headwua  noecvcd  the  law  of 
the.  sabbath  by  tradition  from  Noah  aad  Adam,  it  is  reason- j 
able  to  siippoi»^  thev  kepi  the  day  of  the  week  nriginnUr  a] 
pMnted;  tor  what  flhouKI  alter  it.  its  long  as  men  mea»ii 
their  time  by  a  re^lar  suoceaaion  of  we«ka,  bat  a  new  di\it 
institution? 

It  is  a  very  probable  conjecture.  Uiat  the  day  which  Ihi 
heathens  m  general  coosecTBted  to  the  worship  and  honour  < 
their  chief  god.  the  sun,  which,  accordii^  to  our  compntationl^ 
was  the  first  day  of  the  week,  was  the  ancient  paradiftiacal 
sabbath.      What,  but  the  tradition  of  a  divine  institution >J 
should  induce  them  to  consecrate  that  day  to  their  priiicii 
deity,  Hnd  to  esteem  it  more  sacred  than  any  other  t 

The  reason,  pcrh!ip«.  for  God's  chno^ni;  the  day  might  be 
tolakf  olf  the  Israelites  more  ettectutUly  from  concurring  with 
the  Gentiles  in  their  idolatrous  worship  of  the  sun.     For  the 
same  reason,  as  the  heathens  begun  their  aabbath.  and  other' 
daya.  from  the  sun-nsing.  the  l«raelitiea  are  ordered  to  begin 
their  sabbaths  from  the  son-setting,  Ler.  xxiii.  32;  "  From^ 
evening  to  evening  ahall  ye  celebimte  your  aabbath.''    Aa  the ' 
worshippers  of  the  sun  adored  toward  the  east,  the  point  o(^ 
the  ann's  rising,  Ood  ordered  the  moat  holy  place,  in  whieh 
were  the  sacred  symbols  of  his  presence  in  the  tabernacle  and 
temple,  und  lowjird  which  the  ptwple  were  lo  worahip,  to  he' 
placed  to  the  west. 

'2dly.  [t  in  objected,  that  the  paiudiBiacal  sabbath  waa  ap- 
pointed to  be  kept  on  the  seventh  day ;  and  so,  in  the  fourth'' 
'  commandmi'nt,  wan  theJewiKh;  iind  they  are  supposed,  tbi 
'  fore,  to  have  been  kept  on  the  same  day-     Bat  this  ooaac^ 
Iqaeoce  will  not  follow  from  the  prumiaes.     It  is  by  no  ueen*' 
'certain,  that  tho  screntli  day  of  the  Jewish  week  coincided 

•  Bet  SeMra,  Ap  Jun  Nst  M  Gail.  lib.  iii.  cap.  tiii.  Oper.  mt  i.  Mm.  i. 
p.  H-l.  * 


^.•..0 


TttR    SABBA1 


437 


With  the  seventh  of  llie  pBrndiwscal.  For.  upon  (heir  luighH' 
Uoii  uitt  nf  Kg^ypt.  (iod  Rppointod  Uie  UnK^lileh  a  <(uit«  n«ir 
conipuUition  of  time.  The  bcj^nning  of  tbv  v«&r  was  chaiured 
from  the  moiit-h  Trai  to  the  fipposttc  month  Ahih,  Exod.  xti. 
2;  and  tde  hei^iiming  ot"  tbe  day  from  tlic  morning  to  the 
enDing;  for  wbereaa  the  fifle«Dlh  day  of  the  mouth,  on  wbtch 
tfary  departed  from  K^pt,  was  reckoned  to  be  the  morrow 
after  thts  mrenine  in  which  they  eat  the  pataorer,  that  is.  on 
the  fourteenth  day  (Numb.  xKYiii.  3.  compared  with  Bxod.  xnJ 
6).  they  wore,  for  the  time  lo  conic,  to  compote  their  days,  at 
leaitt  iheir  labhalhs.  fruni  evening  to  evening:  by  tliui  means 
the  hflecnth  day  was  changed  into  the  fourteciitb,  and  the' 
fieventh  iulo  l)ir  sixth;  ami  the  cliange  of  the  nbbalh  uadtf 
•  change  hkcwiM;  of  the  beginning;  of  the  WMik,  it  always  be^ 
gionitig  the  uext  dxy  after  the  sabbath,  which  wft-t  aiill  the 
•evttiili  dny  of  the  week,  or  the  serenth  in  respect  of  the  pre- 
ceding aix  of  tabonr,  though  not  the  aevenih  from  the  bagin- 
■ung  of  time.  • 

We  may  farther  observe,  llmi  the  law  of  the  tabboth  u 
liuait«d.  nut  only  lo  the  people  of  Israel,  but  to  the  duration 
of  ihi-ir  -tlale  and  polity.  "  Thy  childn-o  shall  observe  the 
attblnith  Uiroughoul  their  giiterationa,"  Kxod.  xxxt.  l(>;  thai 
ia,  a«  long  aH  their  political  constitution  should  endure,  to  the 
days  of  the  Meaaiah.  aa  long  the  sabbath  was  to  be  kcpL  for 
a  "  perpetual  covenant,"  wiUioul  inlerrupiiun.  uiid  was  to  be 
"  a  aign  between  Ood  ajid  the  children  of  Inrael  ioroor."  ver. 
17,  or  wliile  they  were  hia  peculiar  people,  atwl  only  visible 
ehutch  in  ih«  world.  In  tlir  same  iiens«  the  pnmhood  of 
Aaron  and  bis  sous  i»  cnlled  an  evertusting  pnosthood.  chap: 
id.  16;  and  God  promised  that  he  would  give  to  the  seed  of 
Abmham  all  the  land  of  Canaan  for  an  cvcrlaatiug  poaBeaama ; 
Gen,  xvij.  H, 

This  Uiw.  or  lUMiitutton  of  the  sabbath,  was  enforced  by  the 
threateniag  of  capital  puniahinent  to  auch  oa  violated  it: 
"  Every  om  that  delileUi  it  shall  surely  be  pat  to  death ;  and 
whoever  doth  viy  vtmk.  iJiervou,  that  soul  shall  suruty  be  cut 
oir  from  anmng  hi*  pMi|ile;"  Eicod.  x«xi.  14.  These  two 
riausea  of  the  threaLcning  »re  gcncmlly  iinderatood  tn  the  fol* 
lowing  manner:  "The  firml.as  refcriing  to  any  open vioUtion. 


JBW18H    ANTtQEITIRK. 


irooK  111. 


oflhe  ftftbbath;  which  wom  to  l>e  puiiishud  by  the  tnau;tstrata 
■with  death,  but  it  was  not  yet  declared  by  whnL  kiod  of  death. 
Accordingly,  a  person  being  afterward  ronricted  of  this  criixke, 
be  was  pot  in  ward.  "  because  it  was  not  declared  wltat  should 
be  done  to  him;"  Numb.  xt.  34.  And  God  being  afrctth 
consulted  on  this  occasion,  it  was  now  detennined  the  execu- 
tion for  tluK  oHcnce  should  be  by  Hloning;  ver.  3d.  Ths 
'  second  clause  of  the  Uircatening,  "  llmt  soul  should  be  cut  off 
from  among  bis  people,"  is  oominonly  suppoted  to  nshoa  to 
■acret  Tiolatians  of  tlie  sabbath,  uf  which  there  being  no  wit- 
imiHi  II.  they  could  not  be  puninhcd  by  the  magistnto;  and 
therefore  they  should  be  puuished  by  the  immediate  baud  of 
God.  The  mine  phrase  is  used  concerning  the  punishmeot 
of  incestuous  and  unlawful  conjunctions,  which  are  generally 
pnctiKd  Mcretly,  and  therefore  can  be  punished  by  none  but 
Ood  ;  8M  Lev.  xriii.  '29. 

Thus  much  for  the  institution  of  the  Jewish  sabbath.  We 
now  proceed, 

Secondly,  To  consider  the  duties  that  belonged  to  it ;  which 
«re,  to  remember  to  keep  it  holy,  to  abstain  from  all  work  and 
worldly  bosinestt  ou  Uiat  day,  and  to  ianotify  i(. 

The  first  duty  of  the  aabb«.th  is  to  remember  to  keep  it  hoJy, 
Exod.  XX.  8.  which  may  import  two  Uitngs : 
r^tJat.  Th«  commemoration  of  blessings  formerly  received; 


2dly.  Preparing  themsclrw  for  tiie  due  observance  of  it. 
1st.  The  word  "  remember"  hath  naturally  a  retrospect  to 
those  former  blessings  winch  Uiey  were  particularly  to  recollect 
and  commemorate  on  the  sabbath.     And  they  were  chiefly 
two,— 'God's  creating  the  world,  and  his  delivering  theirnation 
from  bondage  in  Hgypt.     The  first  was  a  blessing  common 
to  the  Jews  and  the  rest  of  mankind  ;  and  is  accordingly  as- 
signed as  the  reason  of  God's  appointing  a  aabbnth  to  be  kept 
by  Adam  and  all  his  posterity ;  Gen.  ii.  3.     This  reason,  there* 
[  fcn,  for  the  observation  of  the  sabbath  ifma  not  peculiar  to  the 
f  Jews,  but  common  to  tliem  and  all  others,  on  whatever  day  it 
Vma  ktpt.     But  besides  this  reason  mentioned  in  the  book  of 
RxodUA.on  occnsion  of  the  inslitiition  of  tlic  Jewish  rabbath. 
'«hap.  XX.  11,  there  was  a  fartlicr  reason  ussigned  m  the  book 


CIt  4P.  111.] 


TMB   AABBATIl. 


43» 


of  DcuWioiioniy.  chap.  v.  15.  which  wam  (w<niliaf  id  tlmm- 
•elvcs,  imtnely,  iheir  dolivcranct-  from  Ihpir  iMiuliige  in  the 
Inad  of  t'^pl. 

2dty.  To  "  reuiomber  clie  KiibbaUi  ui  ke^p  it  holy."  mfty 
furtbur  imply,  that  th«y  fthnuld  not  for<>;el  to  propare  thcmnelires 
befoTf^hand  I'ur  the  right  observanctiof  it.  The  sabbath  lic^n 
at  aix.  the  prvjpuraliou  ut  ihnx'  o'clock  in  the  aflernuon,  and 
tb«n  they  ^ot  rvery  thing  in  readineu,  for  which  they  hod 
occastott.Btid  the  procuring  or  providing  which  was  prohibitt^ 
on  the  fiabhath.  or  inconsistent  with  the  Btnctiiess  which  iJk 
law  required  on  that  holy  day.  The  whole  preceding  duy, 
accoitling  to  Godwin,  was  a  kind  of  prepiirtition.  winch, naith 
he,  wdl  appvttr  by  thi!  particulars  then  furbiddcn ;  Firsts  on 
thiaday  they  might  go  no  more  than  three^rsuj,  ten  of  which 
a  man  might  ^o  in  an  ordinary'  day ;  Secondly,' judges  might 
not  Kit  in  judgiiieul  upon  life  and  deatli :  Ihirdlvt  ull  norta 
of  artificfrs  w«te  forbidden  to  work,  three  only  ncceptfld, 
■boemakers.  tailors,  and  Kcnbcs,  who  were  Allowed  to  employ 
MniBMlvefl  during  half  the  time  allotted  fur  preparurjon,  the 
two  former  in  repairing  appnrel,  the  lant  in  getting  n>iuly  tn 
expound  thp  Inw.* 

•  It  was  usual  to  give  notice  ol  the  approach  of  the  sabbath, 
bv  blowing  tlie  txilinpet  fVom  Bonii:  high  piacAi.-h  Khunferd 
ooncludfs.  that  th<!  P3Vn  ^10  muuak  AafMAn/A,  or.  as  our 
vcnion  renders  it,  th«^  covert  fur  the  nabliuth,  which  king 
Absztook  nway  fntm  ilie  teniple.  2  Kingti  xvi.  IH,  w»s  some 
kind  of  wotcU-Lowi-r,  from  thi.-  lop  of  which  tJie  priests  lUed 
tsprookum  in  thin  tnanoer  thn  approach  of  the  snbliath.]:  But 
il  mny  as  well  Mgnify  a  canopy,  nnder  which  the  king  used  to 
nt  in  the  fmuri  or  poroh  of  the  temple  ou  thv  tmUhaiii-day, 
which  Ahnz  probably  took  aw:iy,  lo  enpreaK  his  contempt  of 
the  Habbath,  and  his  uot  intending  In  conae  to  the  temple  any 
more. 

The  aecond  duly  of  the  eabbath  was  to  abstnin  from  all 
muiner  of  work  or  biuuniua;  from  thtt  hibour  of  their  tmHu* 

*  ConcvminR  itw  pn-paniunn  for  ibr  uhh^ih,  ttr  Baxunfii  S/nikg.  Judaic. 

Cftp,  IV. 

t  MainiMb  iDTrukStbbalh.  np.f.wcii.v»iii  wa-i  LnwdoD.  Pkdoloi. 
Ue^nM-Min.diuwt-'Uvi.  tub  An.  . 
I  Vid.  KlHtnfinil.  o|»u  Phitolog.  ^mkH  artfi. 


440 


JBHIVH    AflTIQUITIKS. 


[»OOK  II 


and  calliogs.  Exod.  xxxi.  15;  buying  iu>d  siting,  Nchezn.  Xa 
31;  carrying  burtletu.  Jer.  xvti.  21;  and  tiavelUng.      Tl 
law  enjoin*,  that  "  no  man  should  go  oat  of  his  place  on  lh4  j 
kabbuth-day,"  Exod.  xvi.  29,  which  could  not  be  uieaxii  t«| 
confine  them  to  their  houaes,  since  the  sabbath  vma  to  be ceU 
bnted  1^  »  bujy  convocation,  Lev.  xxiii.  3,  or  by  the  people'*^ 
UMmfaliiig  for  public  u'urshtp.     It  can  only,  Uierefore,  be  uo-  i 
denkiod  aa  forbidduig  them  to  travel  luiy  farthec  than  was  ne* 
ocaaaiy  for  that  purpose;  bow  far  that  might  be,  the  law  doe»j 
not  determine,  but  Irares  it  to  every  ooe'»  discretion,  accord^i 
ing  as  the  synagoguv  or  pluce  of  worship,  when  the  J< 
cwne  to  be  itettled  in  Canaan,  might  be  nearer  or  inorv 
mote.    Rut  the  rabbies,  the  expounders  td  the  law,  have  fixt 
it  at  two  thousand  cubits,*  or  about  two-thirds  of  an  ^glisb 
mile-     Thia  they  (^ound,  partly  on  Joshua's  appointing  the 
space  of  two  thousand  cubita  between  the  ark  and  the  people, 
when  they  marched  into  Canaan,  Juah.  in.  4,  and  partly,  on 
two  thousand  cubits  bewg  assigned  for  the  Huburbs  of  the 
cities  of  the  Leviteft  all  around  them,  Numb,  xxxr.o;  beyond 
which,  say  they,  it  wati  not  lawful  for  them  to  travel  on  the 
ftabbath-(Uy-     Thv  Chaldee  Paraphra^,oa  Ruth  i.  16,  says, 
"  Naomi  said  onto  Ruth,  we  are  commaaded  to  keep  the 
sabbath  -and  good  days,  and  not  to  go  above  two  thousand 
cubits."     The  Harne  measure  is  a»ugned  in  the  Babylonish  i 
Talmud.t     Thin,  in  all  probability,  was  the  distance  of  .Mount 
Olivet  from  Jernsalcm,  it  being  said.  Acts  t.  12,  to  be  a  aab- 
bath>day*9  journey -t 
.    Again,  the  Jews  were  forbid  "doing  and  lindinfj  their  own' 
fleuunon  the  sabbatli;"  which,  I  conceive,  is  lo  be  under* 
stood  of  recrcattoiiti  and  diversions;  and  "  speaking  their  own 
wDrdft,"  that  is,  talking  iibout  worldly  matter*,  making  bai- 
gaioa,  &c.;  Isa.  Iviii.  13. 

They  were  likewise  forbid  kindling  fires  in  tbdrhabitauoos 

*  Vifl.  JAgytT.  dcTcmporibu>  «i  FuMis  Dicbus  Habiwor.  pan  ii.  csp.  ix. 
wet.  xnix.  x).  p.  1S6.  igo:  Hoititiger.  Jurn  Hebtwot.  Lc^^  kg-  xsiv. 
p.  33 — 34;  lighdooi,  Horn  Ilcbruc.  in  Luc.  xxiv.  io,  n  Act.  x.  IS. 

-t  Cod.  Goinibfii,  toL  48,  l,  ei  fol.  51,  1 1  Vid.  M«7i:r.  Uoutager. 
Lighifoot,  ubi  Bupnt. 

t  See  \'at^iil  DiHcn.  de  \'ili  Sftbbufai ;  ei  WslUieri  DtaKrt.  d»  Umm  ' 
SsUaiiii,  tn  Act.  L  II,  iinhI  ThcMur.  Ilteolof.  PbikOo;,  lorn.  ii.  t>.  41V,  d 
atq.  p.  431,  a  laq.  Aniltl4  ITOl. 


CIMl-.  111.] 


TAB    SAffBATH. 


44t 


on  the  nbbaUi'dny  ;  Exud.xxxv.:!.  This  Ian,  it  is  ttupjiosed, 
WUK  not  inleaded  Lo  prohibit  their  having  fires  on  t)ie  sitbbalh, 
to  k««p  theot  warm  in  cold  wvathur,  but  ouly  to  dress  tlieir 
ni««t,  or  for  Hiiy  other  work.  They  were  to  dress  their 
Ticttials  for  the  sabbath  the  day  before,  that  no  «ervite  labour, 
or  ufi  little  as  poMihIe,  might  be  done  on  the  day  itself,  and 
Uint  their  nervants  might  rest  as  well  »» themHelves;  chap.  xvi. 
'23.  ^ay,  the  sabbatical  rest  was  ordered  to  extend  even  to 
the  beasts  of  labour;  they  were  not  to  be  set  to  work  on  that 
day;  chap.  xx.  10.  The  ancient  doctors  inculcated  the  rest 
of  the  sabbaih  with  a  very  auperiititious  rigour,  forbidding  eveu 
all  acts  of  ftelf-defciice  on  that  day,  though  assaulted  by  their 
enemieB.  Upon  this  principle  a  thonsuiid  Jcu'ft  RuDcrcd  theiu- 
aelres  to  beslainon  the  sabbath,  not  making  the  least  resistance, 
in  the  beginning  of  the  Macctbean  wars;*  1  ^lat:.ii.l31 — 'M. 
rpon  which  Mattathiaa  and  his  followers  reflecting,  that  if 
Ibey  went  on  to  act  upon  this  principle,  they  must  all  be  de- 
stroyed in  like  maimer,  decreed,  upon  afull debate  of  the  matter, 
that  for  the  future,  if  they  were  ossauited  on  Uie  sabbath,  tliey 
should  defend  themselves,  and  it  was  lawful  for  them  so  to  do; 
Ter.  39—^  I  .f  However,  though  they  would  defend  themselvea 
afpun»t  a  direct  attack,  they  would  do  nothing  to  hinder  tlie 
riM'ny's  works;  which  Pompey  observing,  as  he  was  besieg- 
ing Jerusalem  in  favour  of  HyrcanuB  aeainst  his  brother  Aris- 
tubulus,  ordered  titat  no  usHault  Hhould  be  made  on  the  sab- 
bath, but  that  the  day  should  be  employed  by  his  army  in  car- 
rying on  their  works,  ouch  us  tilbtig  up  the  Hitches  with  which 
the  tanpte  was  fortified,  placing  tlieir  battering  engines,  &c.. 
bv  which  means  he  took  the  city,  and  brought  the  Jews  under 
subjection  to  the  Romans,  who  at  length  took  away  both  their 
place  and  nation.^  Th^B  their  traditionary  precepts,  by  which 
in  many  caaea  they  made  void  the  law  of  Ciud,  proved,  in  the 
end,  to  be  odb  means  of  Lhcir  utter  destruction. 

Nevertheless,  the  modem  or  mbbinicnl  doctors  have  re- 
garded the  rest  of  the  sabbath,  if  possible,  more  superstitiously 
still:  they  advance  thtrty-iiuie  negative  pre<:epts  concerning 

*  Jofeph.  lib.  sii.  cap.  rt.  sect.  ii.  p.  613,  cdiL  Ibveic. 
\  Ju««pb.  ubmuprs,  et  imi.  iii. 

t  Joiqiti.  Aabq.  Itb.  uv.  cap.  iv.  MVL  u.— iv-  p.  689 ;  *ce  tka  Moiy  n 
^il«kus'«  Crniocd.  pifl  u-  l«x4  vi.  >uh  ssno  63,  vol.  i«.  p.  620,  621. 


44? 


JEWISH    ANTIQI1IT11E5. 


'[iMtOK  lit. 


things  not  14  be  done  on  that  day,  besideii  many  others  which 
&M  appendages  to  them.  Two  of  these  may  aerve  lut  »  «peci* 
men  of  the  whole  :  grains  mij^ht  not  be  walked  npoo,  Iwt  it 
should  bo  hraiscd,  which  is  n  Boit  of  threshing:  and  u  Am 
must  not  be  caught,  while  it  hops  about,  becuuse  (hat  is  it  kind 
of  hunting.  They  acquaint  us  also  with  many  posiLi%-e  precepts 
which  run  much  in  the  same  straio;  that  they  should  put  on 
clean  hnen,  wear  better  clothes  Oiau  on  any  oiliet  dxy,  eat 
once  in  six  hours.*  &.c.  But  the  true  key  for  undersUuiding 
the  law  of  Ood  concerning  the  sabbatical  rest  was  given  as 
by  our  iSaviour,  when  he  Raid,  "The  sabbath  was  made  for 
man,  and  not  man  for  the  sabbath."  Mark  ii.  m  ;  it  was  iik- 
tended  for  bis  hencht,  for  hiH  rt-st  nnd  religious  improvement, 
and  not  as  a  yoke  of  hondnge,  restmiiiing  him  from  workt  of 
necessity  or  mercy.     And  this  leads  to  the  consideration  of 

The  lliini  duty  of  the  natiliath,  which  is,  to  "aanclirv  it;'* 
Deut.  V.  ]'2.  It  is  inquiK<d  xvliut  this  means  i  Some  would 
have  it  to  import  no  more  tlian  abstaining  from  work,  and  la- 
bour. Le  Clerc  Contends  for  tliis  opinion,  and  alle)!e«  in  stip- 
port  of  it.  the  (bllowiiig  paswgp  of  Jeremiah  :  "  Neither  carr^r 
forth  a  burden  out  of  your  houses  on  the  sahbath-d»y,  noithw 
do  ye  any  work  ;  but  hallow  ye  tlic  sabbath-day,  «»  I  com- 
R)ande<l  your  fathers  ;''  chap.  xvii.  2'2.  '24.  Doing  no  work  on 
the  sabbath,  and  hnllowiiig  or  aunctifyiii^  it.  arc  plainly  used 
as  e\presaions  of  the  same  import.  As  fur  whatj«  called  in 
Leviticus  "the  holy  convocation  to  l>p  kepi  on  the  sabbath," 
ehnp.  xxiii.  :),  he  siippusct  it  tneans  what  tlie  OtTHtks  call 
vamryvptc,  an  asrtembly  for  feasting  and  plrasum.-f  \'itringa 
espouses  the  same  sentiment.^  The  Jewish  doctors  are  of  a 
COiitrarj'  opinion  :  llioy  make  thr  «:inc(ification  of  the  Mhbaih 
In  con^int,  not  iner<.')y  in  n*st  niid  iillenr*-*,  but  in  meditation 
nn  the  wonderful  works  of  God,  in  the  atudy  of  the  law,  nnd 


*  Munxier.  in  fjuKl.  n.  3;  MvoKn.  lom.  it  tit.  Satdinlh;  Muiinun-  irari- 
Ssblialh,  |>usim  ;  Leu»dtn-  Pliilotej;.  Hchtao-TOixt.  dnsCTI.  wxK.  t»t».  tie 
Snhbalho,  piMffrfim,  *Kt.  tL  p.  ?3,1,  1«I  edit-;  awl  Bftiitoif  de  Symf. 
JmUic.  cap,  XV .  p.  3)3,  cap.  iri.  p.  3.'M — 304,  Hit  I)a>:l    l<16t , 

t  CImwi  Comnieoi.  in  Eiod.  xii,  9. 

;  m?  Synag.  Vclnr,  lili.  i  pan  ti.  CSp.  Tl.  VKfMCItlly  p.  4W — Jft-I. 
Sji^neer  nwuiloini  tfte  nmv  "pitiimi,  D*  Iji-filw*  lletfnMr.  lib.  i.  e*p.  •. 
tea  Till— r  Tol.  i-  p.  67 — M,  fdu.  CaaUb.  173T.    • 


CflAI^.UI.] 


TRK    SABBATH. 


443 


in  tnsll^ctiiig  ttiuM  who  art!  ittiiler  thum.*  They  tell  \\n  far- 
tiler,  that  the  ninety 'secand  P>ahn  was  coiiipmiKl  by  Adnm 
for  the  devotiuu  of  this  day.t  We  shall  not  lusist  on  the  last 
pjirticulnr ;  in  other  nspeots  their  opinion  seems  (o  be  ajpec- 
nble  to  Scripture  and  the  reason  of  things,  becauic, 

lot.  The  word  sanctify,  applic<d  either  to  pereons  or  thingg, 
itmiaJly  ini[H>rta  not  only  the  nepamtion  of  them  from  conimmi 
iide,  hul  t)ii>  (Icdicatiou  of  thein  to  tJie  more  iuimediRte  tterrioe 
of  God.  To  saDctify  tiie  sabbath,  therefore,  according  to  the 
tnie  import  of  tbe  word,  is  nut  only  to  refrain  from  common 
buftinefls,  but  to  spend  the  day  in  the  peculiar  service  of  Ood. 
or  in  reli^outi  exerciser  and  acts  of  devotion. 

'2diy.  Double  kacriiioes  being  appointed  to  be  offered  oa 
the  Rabbath.  Numb,  xrviii.  9,  10,  is  nn  intimation  that  it  wa« 
intended  to  be  a  day  of  cxtraordinarv  devotion. 

3diy.  The  itnp  %inpo  rajArf  kodketh,  or  holy  conrucatiomi 
to  be  held  on  the  sabbath.  Ler.  xxiii.  3,  are  most  na- 
turelly  to  be  ooderBtood  of  aaeoiiiblieB  for  religions  worship ; 
as  in  the  following  passage  of  Isaiah :  "The  Lord  will  create 
upon  every  dwelling-place  of  Mount  Zion.  aud  upon  her  as- 
semblies, V^p  *»npO  mikre  kodkesh,  a  cloud  and  nmoke  by 
day,  and  the  shiamg  of  a  Haniiiig  fire  by  night ;"  chap.iv.6.^ 

4ihly.  That  such  religious  nssemblies  were  anciently  held 
on  tlie  sabbath  ia  ai^ued  from  the  Shummite's  husband  in- 
quinng  of  her  why  nhe  wanted  to  t;o  to  the  prophet's  house, 
when  it  was  oeither  new  moon  nor  sabbath  t  2  Kings  Iv.  23. 
Which  scenui  to  imply,  that  il  was  customary  to  go  to  his 
house  on  sabbath-days ;  and  il  may  r«aMMi*bly  be  supposed  to 
be  fur  the  sake  of  reUi^us  worship  performed  there,  when  pro- 
bably the  prophet  preached  for  the  instruction  of  the  peof^. 

This  may  likewise  be  inferred  with  ^nai  probability  from 
llw  linllowinf;  pRssage  of  the  .\cXh:  "  Moses,  of  old  lime,^ 
iMth  in  every  city  them  that  preach  him,  bflsog  read  in  the 
synapigucs  every  sabhath-day  ;"  chap.  xv.  31. 

•  VH.  Mcytr.  do T^mpanlmti  «  FoMit,  part  li.  cap.  in  »«;(.  Ix,  et  mh|. 
p.  197,  fcc;  Cbrutuph.  Canwriglil.  ElwuTar^iu.  Rabbin,  to  End.  n.fi. 

f  See  die  title  of  thia  Pashn  in  the  ChslilM  PoniphrsM. 

t  See  ibore,  p.  Ui- 

if  fVMWvii^inw*', from  anrientgrnsnuoBSi trill* fims)ffa.  Vid.  Msrrliii 
SjrHeg.  Dl«efW-  I*liitolag.  Thsolog.  nscrcitat.  svi.  mci-  vii.  p.  «M,  41&, 
Rooetod.  1721 


JEWIVn    AHTIQtntlBS. 


[«OUK   III. 


Dthly.  We  may  srgue,  wilh  MttiiaitMcl)  Bcn-Urael,  that,  a* 
idleneBii  is  usually  productive  of  a  great  deal  ol'  evil,  il'  ibe 
institution  of  the  sabbath  had  been  merely  to  rcnd«r  people 
idle  one  day  in  the  week,  it  would  have  been  rery  hurtful 
instead  of  beneficial.* 

Upon  the  whole,  we  conclude,  that  the  sabbatJ)  wax  to  be 
■Bnctified  by  act£  of  devotion,  and  i^Kpeciully  by  meeting  to- 
gether in  solemn  asscnibhcs  for  public  worship.  Of  this  opi- 
nion is  Joaephus,  who  mentionB  it  as  on  exceUcnt  insiitntion 
of  Mosefi,  that,  nut  thiukiog  it  sullicient  for  the  IsnieUtea  lu 
hear  the  law  once  or  twice,  or  oftener.  he  coniuaoded  them 
every  week  to  lay  aside  all  worldly  busuiesa,  and  to  tuiaeuibU' 
in  public  to  hear  the  law  read  and  expounded.i-  Pbilo  snith 
much  the  same  ching.^ 

Thirdly.  In  the  laiit  place  we  are  to  coiinider  the  ends  for 
which  the  Bflbbath  was  instituted,  which  were  purtly  political 
and  partly  religiouii. 

Ut.  'Hiere  is  a  {Hilitiral  end  as^igued  for  this  institution ; 
iiauiefy.  that  the  beasts  of  hui-dcii.  as  well  as  bCrr&ut*  and 
other  labouring  people,  might  he  refreshed  by  rusting  one  day 
in  seven,  nhich  would  he  u  lueaus  of  recruiting  thrir  rigour 
and  preserving  their  health :  "  lliat  thiuc  ox  and  thine  oas 
may  mt,  and  the  son  of  thy  handmaid  and  the  sirauger  may 
be  refreshed;''  Kxod.  xxiii.  12.  Some  of  tlie  Jewish  doi-lor», 
by  the  servants  that  were  to  rest  on  the  «ibbalh-<liiy.  under- 
stand only  such  as  were  circumcised.  Unctrcumcised  sUvm, 
thBy  say,  mit^ht  work  on  thi?  sabbath,  as  an  Israelilr  might  on 
any  other  day.^  Whereas  the  weekly  rcjtt,  enlcndiiij^  to  ihc 
faibouring  beast,  surely  much  more  incladrd  all  labouring  mow 
vBnt5,  of  whatever  reli(nousdeiioniinution.  By  the  way,  this 
nay  suggest  a  good  reason  why  (he  rivd  niagistrdte,  whose 
province  is  not  rel^oo,  but  inefcly  ihc  civil  wcul.  should 
Deverthelew  maintain  the  observation  of  the  sabbath,  becaum 


*  Ukou>-  ConnltaU  in  EukI-  quHL  xxxT.     Sn  ihr  puagc  si  hryt  in 
CaftMright,  ubi  aupn. 

t  Jowph.  ccMiin  Ap[Non.  lib.  il.  McU  svii.  p.  483 :  ivc  a!bm>,  Anuq.  U>. 
»*).  np.  II.  sect.  IV.  p.  788,  «lh.  llnrcrc. 

1  Vtn\o  iH  Vit.  Mmit,  liti.  lii.  p.  iW,  iao,  sdil.  Coins.  Altotw.  I64J. 

$  Mannon    (h  SsUnto.  cap.  tx.   ««cl.  trr.     Sn  AiBAWonh  as  CimtJT 
u.  10. 


CHAr.  711 .1 


THK    iASaiVTH. 


446 


a  weekly  Hay  of  rett  ix  evidently  condocive  to  i)ie  oiril  and 
nntiona)  welfare. 

2dly.  The  religious  reason  for  this  iustitnUon  was  twofold; 
partly  to  keep  up  a  thankful  rcmembranre  of  blessingH  already 
received,  and  partly  to  be  a  means  of  their  obtaining  and  en- 
joying future  and  heavenly  blewinga. 

The  blutisin^  utrcady  reci^ivcd.  of  which  the  sabbath  was 
instituted  to  be  u  memorial,  werecliiedy  two, — ^their  creatiuu. 
and  Uieir  deliverance  trom  bondage  in  Egypt. 

Nt.  It  was  appointed  to  be  kept  in  niemory  of  Qod's 
creating  the  world,  which  is  the  reason  aligned  for  the  first 
instittttion.  Gen.  ii.  3.  3,  because  "  on  the  seventh  day  God 
ended  hi^  work,  which  he  had  made,"  or,  as  the  word  hyfl 
vmehai  should  rather  be  rendered.  "  lie  had  ended  bis  n-ork," 
for  he  did  not  work  on  the  seventh  day ;  it  follows,  "  he 
leatKl  on  the  seventh  day  from  all  bin  works  which  he  had 
made,  and  blessed  the  seventh  day.  and  sanctified  it,  because 
that  in  it  be  bad  rested  from  all  liis  work."  This,  however, 
is  not  to  be  undentood  of  his  ceasing  from  any  farther  opera- 
tion and  action,  the  contrary  to  which  our  Saviour  assetta: 
*'  My  Father  worketli  hitherto,  and  I  work."  John  v.  1 7  ;  that 
is.  in  preserving,  ordering,  and  governing  the  wortd.  It  is 
therefore  commonly  understood  to  mean,  that  be  ceased  from 
creating  any  now  sorta  or  species  of  creatures ;  so  tliat  his 
power  baa  erer  aince  been  exerted  only  in  continuing  and 
increenng  the  eeferel  species  which  he  formed  on  the  first 
six  days.  And  certain  it  it,  no  instance  can  be  given  of  aay 
new  Mort  or  speciea  having  been  since  brought  into  being. 
Though  various  kinds  of  mules  have  been  produced  by  crea- 
tures of  (liHerent  species,  both  in  the  animal  and  vegetable 
world,  yt-t  stuch  urc  not  to  be  reckoned  distinct  spcciee,  since 
none  of  them  ever  propagito  thoir  kind. 

As  fur  Go<rs  resting,  wo  arc  not  to  understand  it  as  op- 
posetl  to  toil  or  weariness  ;  for  '*  the  Creator  of  the  ends  of 
the  esrth  fiunteth  not,  neither  is  wouy  ;"  laa.  xl.  28.  Bat  it 
merely  imports  his  ceasing  to  work  as  he  had  done  for  the 
preceding  six  days.  Thus  the  word  roC  nhahatk  x*  used  for 
the  manna's  ceasing  to  fall.  Jo«h.  v,  12,  and  for  the  Israelites 
ceasing  lo  be  a  nation  ;  Jer.  xxxi.  3ti.  Ne^-erthcleas.  it  may 
probably  import  likewise,  the  complacency  or  delight  which 


JCWIiU    AHTIQDITIBB. 


[UOOK   lit. 


ba  look  in  the  works  he  had  made,  which  wen  "all  very 
good;"  since,  in  the  iwentietb  chapter  of  Bxodna.  God'f 
rmnmg  oa  the  Kveniii  day  is  upnued  by  the  verb  rra  numfJi. 
ver.  1 1 ;  the  aamo  word  which  is  used  for  hiit  acoeptanee 
of  3IoaU's  aaon&ce;  "The  Lord  uoell  a  saroar  of  real^"  or, 
as  we  render  it.  "a  sweat  savour,"  Qbb.  viii.  21 ;  naportia^. 
that  hi»  thankfutuesa  and  devotiou,  expressed  by  hn  sucriHc^. 
wure  OB  graielul  to  God  as  sweet  odours  are  to  ua.  Tu  pre- 
serve.  therefore,  a  rviueiobrftace  of  hia  creating  thi:  worid  ui 
■uc  days,  and  his  resting  from  his  work  on  the  sevenih,  God 
instituted  a  weekly  sabbath,  commanding  men  to  work  six 
daya,  and  to  lay  aside  all  their  worldly  employments  on  the 
aeventb.  jVnd  no  doubt  the  right  remembrance  of  Uod's 
creating  power,  wit»dooi,  and  goodness,  mut>t  include  aduru' 
tion,  thankfrilness,  and  pniae  to  the  great  Creator. 

2dlv.  The  other  Ueseiog,  which  the  Jews  in  particular  were 
to  commemorate,  wss  their  deliveianco  out  of  the  ligyptiiui 
bondage;  which  is  mentioned  qb  tlie  spuctal  reason  uf  then 
being  cummauded  to  k(^ep  the  sabbuth  ;  Duut.  v.  16.  The 
laanwd  Mi.  Mede  endeavourii  to  prore  tiie  seventh  day  of  the 
Jewish  week,  which  »a:^  (ippointed  for  the  sabbath,  to  he  the 
day  on  which  Gvd  overthrev.  Pharaoh  lu  the  Reil  Sea.  and 
thereby  completed  the  deliverance  of  his  peofile  from  the 
Egyptian  servitude.  And  whereaa  a  teventh  dny  had  before 
hem  kept  in  memory  uf  the  ereatiou  (bin  to  what  day  of  the 
Jewifth  week  that  answered  we  oannot  certainly  sav)*  now  Qod 
commanded  them  to  obaem  for  the  future  this  day  of  their 
(lebverance,  which  was  the  seventh  dnv  of  their  week,  in 
commemoration  of  his  baring  given  tlien  rest  from  tlieir  hard 
labour  and  servitude  in  E|^pt.*  And  Inth  theee  reaaooafor 
their  observing  the  sabbath  implivd  their  (tbligatioa  to  observe 
it  with  devotion,  gratitude,  and  pcaise. 

The  other  religious  end  of  the  sabbath  was  to  be  a  meana 
of  their  obtaining  and  enjoying  future  and  heavenly  blessing; 
This  is  a  principal  design  of  all  acts  of  devotion  and  warship; 
such  as  wc  have  already  alutwn  ought  to  sccocnpaay  the  ob* 
•ervance  of  the  sabbath.  The  Jews  accounted  tliis  holy  day 
to  be  a  type  of  tlic  heavenly  rest.  On  Una  notion  the  apueilo 
arideftily  grounds  hie  discourse  m  the  fourtii  chapter  of  the 
'  Mcde'i  Dutnb  on  t-^aek.  n.  10. 


•  HAF.  111.] 


TMK    SABIIATII. 


447 


Eputle  to  the  Hebrews,  ver.  1 — 1 1 .  Origcii  makes  the  sab- 
hath  an  emblem  of  that  rest  we  shall  enjoy  when  we  hav« 
done  our  work,  so  as  to  hnve  left  nothing  undone  which  was 
our  incumbent  duty.*  In  the  some  manner  the  Jewish  doc- 
tors speak  of  the  sabbath.  It  was  a  common  prorerb  among 
them,-^  "  Non  datum  eat  Biihtiatum,  nisi  ut  esset  typus  futuri 
secuh."  Remarkahle  to  ihe  same  purpose  are  iht;  wordu  of 
AbarbttDcl :  %  "  Sabbata  dixit  iu  plunili  numem.  quandoqutdem 
praKcptimi  de  sabbuto  uuti  Milum  dc»igiiat  fundanientalcm 
illuiu  articulum  de  creation^'  niundi,  verum  etiam.  migadum 
R|uritaaleai,  to  quo  erit  vvra  quiea,  et  rent  poiseBsio.  lUio 
vera  ceHsatio  ent,  ah  omtuhu»  operibub  «t  rebus  corporeis. 
Ilahemus  ergo  duo  aabbata,  uoiim  corporale,  in  metnoriam 
crefttionis,  alterum  spiritoale,  in  memoriam  Immortalitatia 
auiinffi  ct  oblectntionia  post  mortem."  The  Jews,  therefore, 
by  no  means  count  the  t>:ihbath  ii  burden,  hut  a  great  )>h>s»- 
ing :  they  have  it  in  high  vencretiou.  and  atl'cct  to  call  it  their 
Bpouiie.^  Leo  of  Modena  telU  us,  that  io  far  are  the  modem 
Jews  from  being  inchned  to  lihurtcii  Uie  &ubbat)i,  that  t]it:y 
make  il  last  as  long  us  poteihle,  prolonging  tbuir  hymns  and 
pmyen,  not  only  out  of  devotion  to  God,  but  charity  to  the 
aouhi  of  the  damned,  it  being  a  received  opinion  among  them. 
(hat  thty  Bofier  no  lormenU  oa  th«  afcbhath.ll 

*  Origen.  eonm  Csbum,  tiV.  «i.  p.  317,  mIii.  Spvocvr.  Cuiub.  10TT> 

t  VU.  DmtlMrf.  Fhmle;.  Ucbr.  p.  2!K>. 

]  Ob  fjuA-  tni.  13. 

\  SeUlca.  de  Jure  Nu.  «  GcM.  lib.  iii.  cop.  %.  Opof.  voL  i.  p.  336,  Mf  i 
Duvtorf  Syi)S([.  Judaic-  cap.  »v.  p.  399,  30O,  tdii.  Buil.  1661. 

II  On  tlte  Mbjed  of  the  labhub,  tonmili  S«lcl«i).  de  Jute  Nil.  M  Genf . 
lih.  til.  cap-  riu.  «t  aeq.;  Capclli  Uuputatiti  dc  Sftbhitho,  ikpuA  OommeDL 
«  Not  CrKic  In  Vnl.  Tnt.  p.  263,  «4  wt].  AouWl-  1680;  Spencer,  de  Leg. 
H«bf.  Ifli.  i.  eip.  V.  mnx  *ii.  «  wq. 


CHAITER  IV. 


rASSOVRR    aNH    FEAflT    OF    ^NLEAVENCt 

BREAD. 

Thr  Jewish  festivals  were  either  weekly,  aa  the  sabbiuh  ; 
monthly,  as  the  aew  moous;  or  annual,  as  the  posBover,  the 
penteooet,  ihu  feast  of  tti|^theriiig  or  of  tubvrniicleR,  »nd  ihe 
feast  of  trumpets ;  to  %vhich  we  may  add  the  uDiioai  fast,  or 
day  of  expiation.  Besides  these,  there  were  otbera  that 
returned  once  in  a  certain  uumWr  of  years ;  as  the  eabbatical 
year,  and  tiie  jubilee. 

Of  the  annirersar)-  fcasu,  the  three  former  were  the  most 

cunaideroble.  the  passover.  the   pt-ntcco^t.  and   the  feast  of 

tabernacles.     At  each  of  these  all  the  nmlcs  were  to  appear 

before  the  Ixird  at  the  national  altar:    Exod.  xxiit.  14.  17; 

xxxiv.  22,  23;  Dcat.  xvi.  16.  The  desi^i  of  this  waa,  partly. 

to  unite  the  Jews  amonj;  themselves,  and  to  promote  niitDal 

love  and  friendship  thraughout  tlie  nation,  by  means  of  the 

whole  body  of  theni   meeting;  lugellier  so  often :   to  which 

the  pKalmist  necuu  to  ivfur,  when  he  aailb.  "  JerUHalem  is 

buildcd  as  a  city  that  is  compact   together :   whither  the 

tribes  g;o  up,  the  tribw  of  the  Lord,  unto  tlie  testimony  of 

Urael,  to  give  thanlis  unto  the  name  of  the  Lord;"  Psaim 

cxxii.3, 4.    And  it  was,  partly,  that  as  one  church  tliey  might 

make  one  congregation,  and  joio  in  solemn  worship  together  ; 

for  I  apprehend  the  Scripture  idea  of  one  particular  church  is 

only  one  wonthipping  assembly.     And  it  was  farther,  by 

large  an  ap|>earancc  and  concourse  of  people,  to  gruce  tlwMk" 

sacred  festivals,  and  add  greater  sotemuity  to  the  worahip ; 

mid,  partly.  Iikt--wike.  for  the  better  support  of  the  aervicc  and, 

minisLers  of  the  sanctuar)- ;  for  none  were  to  appear  bt.'lur«' 

the  Lord  empty,  each  person  was  to  bring  some  gift  or  present 

with  him,  according  to  his  nbdtiy,  and  as  God  had  bit 

him:  Deul.  xvi.  \ii,  17.     Farther,  aa  ttie  .lewish  saoctitai 

and  Nervice  contninrd   in  them  a  shndow  of  good  thlnga  to 


LHAI*     I  V.J 


A.NNUAL    l-'KAB'tS. 


440 


come,  and  tverc  typical  uf  th«*  vospel  chorch,  tliis  prescribed 
concourse  from  all  parte  of  llie  CDiiiitrv  U>  Uiv  winctuary  might 
be  iiiteiidud  to  typify  the  gatiiering  of  the  people  U>  Christ, 
and  into  bw  cliurch,  froiu  all  parts  of  the  world,  under  the 
ChriHtisii  dispensation.  Hence  tJie  apostle,  iti  iillusiuu  to 
the^  ^neral  a»)enihlies  of  the  UraeliteB  on  the  three  grand 
fcBRtti,  saith,  "  Wc  arc  come  to  the  general  assembly  and 
church  of  the  timt-born;"  Hob.  xii.  23. 

The  law  required  only  the  mole*  to  appear  before  the  Lord 
on  these  solunm  occat^toits.  But,  though  the  women  were 
exempted  from  a  oecessity  of  attending,  yet  they  were  not 
excluded  if  they  pleased  to  do  it,  and  could  with  convenience ; 
ax  appears  from  the  ciuto  of  Huiuiah.u'ho  u>t*;d  to  ^o  with  her 
hufiband  yearly  to  worship  and  sacrifice  to  the  Lord  of  Uosta 
in  Shiloh,  I  Sam.  i.  3.  7;  and  from  the  case  of  the  Virgin 
Mary,  who  went  with  her  husband  Joseph  every  year  at  the 
feast  of  the  passover  to  Jenualem;  l^ike  ii.  41.  Mr.  Mede 
assifirns  three  reasons  for  the  women's  beinf;  exempted  from 
Itie  duty  of  attendm^  the  feasts: — 

1st.  The  weakue»»  aiid  infirmity  of  the  sex,  they  not  being 
aUe,  witliout  much  trouble  and  danger,  to  undertake  «o  long 
a  journey  from  the  remote  parta  of  the  country. 

2dly.  1lte  hautrd  of  their  cliastity  in  so  vast  a  concourse 
of  people. 

3dly.  The  care  of  their  youn^  chddrcu.  and  other  houaa- 
hold  ufTuirK,  which  must  bare  been  whully  nbaitdoued  if  they, 
na  well  at  t^ie  men,  had  bem  absent  from  their  hous««  ko  long 
at  the  same  time.* 

To  these  reasons  probably  another  and  more  considcpable 
mav  be  added,  namely,  the  legal  uncleunnesses  to  which  tliey 
would  be  liable  in  so  long  a  journey. 

Though  the  law  required  all  the  males  to  appear  before  the 
l«rd.  in  the  place  he  should  chuo»e,  at  these  three  fv^U ;  no 
doubt  it  was  to  b«  understood  with  sotoe  reatrictioo,  it  not 
being  likely  that  young  chUdreo  or  decrepit  old  men  could 
give  their  attcndance.f     Mr.  Medei  conceives  the  law  is  to 

'  Mvile'*  Dinhb.  dMcmtM  xha.  on  Dm.  x*i.  16,  \Vo(k«,  p.  161. 
t  ThciSt  axDOflR  mher*,  an."  r«pi»«ly  nceplwl,  Miiho.  Ul.  Chttgigah, 
can.  i.  wcl  i  I»bi-  ii  p-  4i:t,  hIii.  Stirwtliu*.:  «Mr  alao  the  fi«n)an  in  loc 
1  Mcdc.  ubi  supfs. 


48D 


ISWIftH    AK1 


riRft. 


[kouk  til. 


be  BsdcnUMNl  ef  alt  main  «ithta  the  »pr  of  wrvice  {nm 
tweoty  to  fifty  yimn  M;  for  at  fifW  all  were  emrriti,  even 
the  pfieau  •nd  Lerhes  Htre  not  ftftcr  thit  aft :  b«t  ••  to  ibf 
•gie  at  which  pwaapa  entend  on  acrrice,  that  waa  differaati 
tbe  pmca  night  not  aem  bcfan  ihirtw,  nor  the  LcviCm 
before  twmtjr-fire;  but  the  teitv  wcrecapalileof  enployBeol 
at  twenty,  as  appeaia  frou  a  iiaiaige  iu  >'niubeca.wlwRGod 
commands  Motes  "  to  tkke  ifaa  siun  of  all  Uie  coogregatioa  of 
the  children  of  Israel,  from  iwcDtr  y«ua  old  and  apwatda,  all 
that  were  able  to  go  forth  to  war;"  Nomb.  i.  3.  But  if.  ao- 
coniiag  to  the  rabbiea,  children  came  under  ihe  obligation  of 
the  bw  when  they  were  twehre  yeaia  old.  ihia  perhap*  was  tht; 
age  of  their  attettdaDce  gt  theae  featif^ls:  which  opinion  ia 
■anewhat  countenanced  vf  the  history  of  Jesos  going  with  bia 
parents  to  Jeniaaleni  at  the  puaoTer  when  be  was  tnlve  years 
old ;  Kake  li.  42.*  But  1  take  the  more  probable  opinion  to 
be,  that  all  Ihe  malea  meant  all  that  «  ere  eapnhle  of  taking  the 
jotirae3ri'  aod  of  atttriiding  the  fetui.  which  some  vtvtK  utile  to 
do  sooner  ami  M>iiie  Liter  lu  life;  and  therefore  by  the  Uw  tM 
aige  was  fiiced,  but  it  was  left  to  be  detennined  by  erery  one'a 
pmdence  and  leligioos  teal ;  only  noa«  toighi  absent  them- 
aelve*  without  suAcient  leaaon. 

llieie  are  yet  two  difficollies,  whirh  have  been  started  coit. 
ceraing  this  taw.  One  is,  huw  Jerusalem  cuuld  contain  such 
multiludea  as  flocked  from  all  parts  of  Judeu  to  tfaesa  solemni- 
tiae.  The  other  i*.  huw  tbe  litruelites  conld  lean  their  towu 
and  village*  desbtuie  of  men,  without  the  greatast  daqger  of 
)>eing  inraded  and  [ilundrtfil  hy  tlitrir  in  i^hliuimilg  riicniiis. 

Ai  to  the  former  question,  it  may  as  well  be  asked,  how  ii 
u  possible  for  Bath  and  Tunbridge  to  cootain  such  multitud«« 
as  Bock  lo  them  in  their  AcaBOiis.  Fur.  as  at  those  placvs 
there  arc  great  numbers  of  lodging-bonaea,  much  larger  than 
are  requisite  for  the  accoinmodattou  of  the  families  that  con- 
stantly inhabit  them;  to  it  was  doubtlei^  at  Jerusalem,  Ut 
which  there  were  every  year  tbre«  stated  seasons  uf  concourve 
from  all  {rarts  of  the  country.  It  is  probable,  that  tuost  (ami- 
1ie«  let  lodgings  at  those  times.  The  man  at  whose  house 
oor  Saviour  ent  hia  la&t  poflsover  with  his  discip1e«,  had  a 
"  gnest-chanibcr."  or  a  room  which  he  spared  on  these  ooca- 

■  luRktfoot,  11m.  Ilrbraic.  tn  lor.  i  Vti.  HiAa.  nU  sspia. 


oHAr.iv.j 


ANNUAL    rHAiTS. 


451 


MOitM;  Lube  xxii.  U-  Or  ifihis  be  nut  «afficiHit  to  remoM 
tiki  ilifficiilty.  it  IS)  *n  mhv  tupposiLion.  that  many  might  be 
entertained  in  tenin  erecleii  on  these  occasions;  as  the  Mo- 
hammiHitin  [ulgrims  are  at  Mecca,  to  which  many  thouMnds 
resort  at  a  certain  time  of  the  year. 

Aa  to  ihe  other  ditiicuUy,  concerning  the  dangiir  of  leaving 
their  town.4  and  villaf^es  without  any  men  to  ^ard  them,  we 
need  not  have  recouise  to  the  conjecture  advanced  by  tome, 
that  thia  obligation  on  all  the  males  was  only  during  their 
abode  in  the  wilderness,  when  their  ncarneas  to  the  tabernacle 
easily  admitted  of  their  attendance.  If  that  had  been  the 
case,  Jeroboam  need  nnt  have  net  up  the  golden  calvt>s  nt 
Dan  and  Bethel,  to  dclircT  the  ^n  tribes  from  going  up  to 
Jerusalem  to  worship;  1  Kin;^  xii.  27,  28.  Bende,  there 
are  sutticicnt  instaoces  in  the  Jewiah  history  to  show,  that  thiii 
practice  was  continued  till  after  oar  Saviour's  time.  Thus  we 
ore  informed  in  the  Acta,  that  there  were  mtUtitndes  of  Jew*. 
out  of  eveiy  nation  under  heaven,  come  to  Jerusalem  at  the 
feast  of  penLecosl;  chap.  ii.  5.  Kuroivovvrfc.  winch  our  ver- 
sion renders  "  dwcUtng"  at  Jerusalem,  should  in  this  place 
W  rendered  "  abiding,"  that  is,  during  tlie  time  of  the  festival. 
K<irotv-tr«tc  i*  used  by  St.  Mark  for  a  plitce  of  transieni  abode, 
and  not  a  fixed  and  settled  habitation;  chap.  v.  3. 

Nor  need  we  auppose  with  others,  that  they  only  sent  a 
certain  pn>|turtiim  of  men,  an  one  in  ten  or  twelve,  to  Jem- 
bolera.  to  be  as  a  were  the  representatives,  and  o6er  the 
gifts  uf  Ihe  rest,  while  lliey  kept  tlie  feasta  in  their  own 
towns.  Nor  need  we,  again,  suppose  with  others,  that 
since  there  vw  a  divin<*  [vrmiuiiun  granted  to  those  who 
were  unabto  to  celebrate  the  passover  in  the  Arst  month,  to 
do  it  in  the  aeeond,  Nnmb.  ix.  10,  II,  tJie  same  indnlgenoc 
might  prubably  t-xiend  to  the  other  festiv-iU:  and  so  one  half 
of  the  males  might  stay  at  home  and  guard  the  country  and 
Uwir  hou.=)eB,  while  the  other  half  went  to  the  sanctuary;  and 
iboKu  wbu  thua  remained  behind  might  celobrnte  the  festival 
in  tiie  next  month. 

We  need.  1  aay,  none  of  these  suppositioas  and  conjecturu, 
since  God  himself  had  expretmly  undertaken  to  giiurd  Oieir 
habitations  and  substance,  by  bia  special  providence,  white 
the  men  were  absent  to  celebrate  the  aaered  festirals:  "  Nei> 

2o2 


462 


JKWISH  ANTlVVITIBt. 


[■OOR    111. 


ther  shaU  uiy  man  tlt»ire  tliy  iHnil."  it  m  Haid,  '*  when  thou 
•halt  go  ap  to  appear  befur  the  Lord  thy  Gncl  thrice  in  tiie 
year;"  Exod.  xxxiv.  24.     This  is,  by  Uie  way,  a  very  re- 
markable iaataoee  of  the  ftDvervtgn  and  atntulute  power  whichi 
God  ex«rci»e»  over  the  hvarts  and  ttpirit«  of  meu-     Accord-a 
tn|{ly,  wefmduot  in  tlie  whole  Scripture  history,  that  any  atich 
evil  ever  befel  the  iiva^tM  on  theic  oecaaioos;  insomuch^ 
that  though  Id  many  other  cues  they  were  backward  in 
lieving  God's  promi^teii;  yet,  at  theae  aeaaoaa,  they  wooldi 
leave  their  habitations  and  faroitiea  withoat  the  least  uppr 
hetuiioo  of  danger. 

Having  ihua  considered  a  circumstauce  which  was  com- 
mou  to  the  three  grand  (^Direr«ary  feasts,  we  are  now  tvj 
tresit  of  the  Bret  of  Uiew.  DButfly,  the  paosover. 

or  the  inatitulioa  of  this  festival  we  huve  an  account  in  ihi 
Iwelith  chapter  of  the  book  of  Uxodus.  It  m  calU-d  in  lh4 
Hebrew  MTTPO  paicha,  from  nDD  pauich,  tranniit.  In  thi 
Greek  it  is  called  waa\a,  but  not  from  the  verb  waa\ai.  palior. 
U>  sufler,  on  account  of  Christ's  having  suH'i'red  at  thi-  time  of 
this  feast,  according  to  the  illiterate  suppocution  of  Cbrysu^ 
Lorn,  Irenteus,  -and  Tertullian.  Chrysostom  saith,  llorya 
XiytToi,  ort  TtiTf  iwaQtv  o  X^tfroc  inrtp  iifuttv '.  "  Pasclia  dicitur, 
quia  Christus  illo  tempore  pro  nobis  paaeus  cat."*  Iivmmh 
a«ith,  "A  Moytte  oateuditur  Filiu*  Dei,  cujus  et  dietn  pan- 
aionis  nou  ignoravit.  ned  hgorntim  pronunciavit.  rum  paitcha 

nominan8."t    Tertullian,  '*  Hanc  solemnilateiu prtecane- 

bat  (sc.  MoyseB)  it  adjecit,  Foscha  ease  Uuinini,  id  ettt, 
pasaionetn  Christi."^  But  tlic  (ireek  word  vaa\a  in  derived 
from  the  Chuldee  mrdd  pascha,^  which  anHwent  to  iJie  He- 
brew nDD  ptsaeJi :  and  the  festivul  wiu  so  culled,  uut  frotB' 
it«  betu^  pruj>heticiii  or  typical  of  Chriitt's  itutleringit,  but  fr 
Ood's  passing  over  and  leaving  in  safety  the  housca  of  the 
litraelites,  on  the  door-poftts  of  which  the  blood  of  the  sacri- 

"   Humil.  V.  in  I  Tim, 

t  Inh-  advofvus  liar.  lib.  iw,  cap.  nuu.  p.  309,  ediL  Gnbh,  <>Kon. 

iroa. 

I  TenuUiui  adveraui  JiuIkh,  cap.  s.  »ub.  An.  p.  187,  A.  hIiL  U 
ParU,  1075. 

9  nno  in  VIA  Molds,  lib.  Kl  p.  531,  A^  edii.  Colon.  Altobr.  ISi; 
r»  X^M«i#ri  X(y«fur»v  wmaxm-  In  hit  Imtiac  De  Decalo^  ke  laiih,  n»  [K. 
ttpr^v)  'KJpatot  watiH^  yttMrrp  waitna  wp»»my»piw9vnf,  p-  &9I.  C 


CIIAPi.  IV; 


THE    rASSOVKR. 


ficed  lumb  was  sprinkled,  when  he  stew  the  (irst-bom  in  all 
the  hoQses  of  the  li^ptians.  This  etymology  of  the  name  is 
exprewly  given  iu  the  book  of  Exodus :  "  It  is  the  Kscritice  of 
the  Lord'R  pa*»over,"  rtro  ^iint  nn/ier  pattich,  who  pasaed  by, 
or  leuped  over,  the  houitcs  of  the  Israelites;  chap.  xii.  27. 
So  that  our  English  word  passover  well  expresses  the  true 
import  of  the  original  noD  fif-McA.  nr  HnDD  pfi-idta.. 

Concerning  the  passovei  we  shall  coiistiderj 

1st.  The  time  when  it  was  to  be  kept: 

:2dlv.  TIiu  ritCH  with  which  it  watt  to  be  celebrated: 

Udly.  The  signihcation  of  the«e  rites. 

Firat.  The  time  M-hen  this  feast  was  to  be  celebrated,  ta 
very  purticularly  expressed  in  Leviticus.  "  in  the  fourteenth 
day  of  the  first  month,  at  even,  \%  the  Lord's  pajnover,''  chap, 
xxiii.  6;  wherein  i*  remarked  the  month,  the  day,  and  the 
time  of  the  day. 

Isc.  The  month.  It  is  called  the  tint  month,  that  is,  of 
the  ecclesiusiical  year,  which  cnmmejicod  with  liie  Israelites' 
flightnutof  E^pt;  Exnd.xii.2.  This  month  had  two  namea ; 
Abib,  chap.  xiii.  4,  and  Nisan,  Nehem.  ii.  1;  Esth.  iii.  7. 
It  IK  callod  Abib,  tliat  is.  the  caring  month,  or  the  month  of 
now  com,  fur  abib  signifies  a  ^een  or  new  ear  of  com,  such 
as  was  grown  to  maturity,  but  not,  dried  or  lit  for  grinding. 
In  the  Kecond  chapter  of  Leviticus  the  odering  of  the  firM- 
fruitft  is  called  abib,  and  it  is  ordered  to  be  dried  by  the  Hre, 
in  order  to  ita  being  beaten  or  ground  into  flour,  ver.  14 
Eng.f  13.Heb.;  and  in  the  ninth  chapter  of  Exodus  the  barley 
is  said  to  be  smitten  with  hail,  because  it  was  ^ib,  ver.  31 ; 
thai  IS.  iu  the  ear.  Hence  the  Septuagmt  translates  abib, 
wherever  it  ts  used  for  the  name  of  a  month,  imvn  ruv  vfwv, 
undenitAnding,  no  doubt,  taapwiav.  So  lite  Vulgate  aloo  ran 
deni  it,  "  mensis  novaram  frugum." 

Ttte  other  name.  Nisan,  is  derived  by  «ome  from  DV  nn*. 
fugtrt:  and  so  it  sii^ifies  the  mouth  of  ^tght,  namely,  of  the 
IffaeltlM  out  of  Bjjypt.  Others  derive  it  from  D3  hct.  wx- 
iV/rrm,  or  DOJ  miiiu,  tjeritlttm  tuiit :  and  so  it  atgnifies  the 
month  of  war,  when  campnigm*  usually  began.  Perhaps 
"  the  time  when  kings  go  forth  to  battle.''  a  phrase  used  in 
the  Second  Book  of  Samuel,  chap.  xi.  t,  may  only  be  a  pen- 
phraaiB  far  the  month  Ntsan.    Thus  the  Romans  oallcd  this 


4M 


JKWIftB    4STIQC1TIBB. 


[book  111. 


awaihM«twa.*'qBMiMMi»MBniMnr:'*  ite  BkhjiUMu.* 
aofUA  ifa*  two  fast  fprag  aMatlw  «]MnMC  ftsd  *f»mt*  fiom. 
Ap4c,  Mm*  the  god  of  war.*     Bu  then  mn  oUaen  «rfio 

idemeitlroa  ttwAiatecuKi  Syntewonl  tnjiMu.  am<«r6aJ«* 

'  arf,  beeftoae  it  t>  maihr  ■  tkxmy  ■oolfa. 

Seooodly.  A>  to  tbe  dar  of  the  moaili.  «fa«o  Ua»  fiswt  wu 
to  begin,  it  was  ordered  to  be  on  the  fottitMDlb  at  cvea.  M. 
whkh  time  the  pucfaal  Uub  ww  to  be  killed  and  Mten.  and 
(tpid  tbmce  the  feast  «*a  to  be  kept  Mven  days,  tiU  Uie 
Iventy-firsi:  Bxod.  xii.  6. 8.  IS;  Lev.  xxiiL  o,  C.  Sacrifice*. 
|>ecu]iar  to  this  festival,  were  to  be  offered  qb  each  of  the 
•OB  daya;  bat  the  first  and  last,  namely,  the  fifteenth  aiidd 
the  twcMy-fim,  wm  to  be  sanctified  ahot«  all  the  rest,  a« 
aihhrtha,  by  ahatatning  frota  all  Mrnle  UHMr.  aad  holding  m 
holy  eomroeatiott,  Exod.  xti.  10;  Lev.  xxiii.  7.  8;  espeeially  < 
the  seventh  or  fant  day  was  called  rrrr?  jri  rJug  ijaomk, 
**  a  feast  unto  the  Lord."  ner'  ■£ox'**>  ^xod.  xiii.  6.  aod 
TfrA  mty  ptatMrreth  LaioT'ok,  which  we  render  "  a  solcBin 
af  nibly."  Deut.  xri.  8;  but  pngg  gnaltentk.  from  tK9 
gnatsar,  tittutii  vti  eok$dmt,  rather  ngnifies  a  r«i»trattit  from 
all  worklly  baaiiMaa  and  semle  labovr. 

The  reason  of  the  fint  aod  teveoth  day  being  thus  pecu- 
liarly consecrated  above  the  tea*  is.  by  Bochart,  supposed  to 
be,  because  the  fir*t  was  tite  dav  of  the  Unetitea'  escape  oot 
of  Egypt,  and  the  Hcventh  that  on  which  Phitraoh  and  hi«*^ 
army  were  destroyed  in  the  Red  Sea.f  But  the  special  hob* 
ness  of  the  first  and  the  last  day  beinij;  a  riirumstaoce  commoa 
to  the  feast  nf  tabernacles,  a^  wel)  ad  the  paaaover  (Lev.  xxiii. 
39;  John  vii,37),  for  this  reasna  others  think  it  was  intended 
to  signify  in  general,  that  wc  should  persevere  in  the  diligent 
prosecution  of  the  business  of  religion  to  tb*  end  of  our  lives, 
and,  instead  of  growing  more  remiss,  should  be  the  more  active 
and  vigorous,  the  nearer  we  arrive  to  the  period  of  our  race,  to 
onr  heavenly  rest  and  reward :  agreeable  to  the  exhortation  of 
St,  Peter,—*'  Wherefore,  seeing  ye  look  for  such  thtngs,  be 
diligent,  that  ye  may  be  found  of  him  in  peflcc,  without  spot, 
and  blamcleiM,"  2  Pet.  iii.   14;    and  of  the   author  of  the 

*  Beetitrt.  ttinns.  lib.  il  esp,  I.  Dper.  icma.  D.  p-  357,  SK,  tdn.  Lsgrf. 

iBAt    1711 

t  Ilienuok  ubi  )ii|>M.  p.  602 


rnA?-.>i».1 


THE    rABSUVEB. 


453 


Epiatlp  U)  itie  Hcbrcw«. — "  exhorliug  one  another  bo  much  the 
more,  as  ye  nee  the  day  appioaching;"  chap.  x.  2h. 
.  AlUiuiigh  the  whole  timeurihrconuiiuanceuf  tbitt  feast  ui  in 
amorv  lax  »e:)it«et}'lc«lt)iepaBM>Ter,Joliuxviii.  39;  Lukexxii. 
I ;  yvt,  strictly  speaking,  the  pns»over  wm  kept  only  ou  the 
evening  of  the  fourU'totb  <lay  of  the  nionth.  anil  the  ensuing 
Bcnreo  daya  were  ihe  feast  uf  unlearened  bread;  »o  caJli.-d  be- 
caiuedurin^  their cuiiiuiuanc-etliclmTswcri^  tue»t  nrjlt^tuened 
bread,  and  to  have  no  other  in  their  houitra-  Thid  distinction 
between  Ihu  pusHOver  and  the  fuast  uf  iiuleevened  breud  ii 
made  in  the  Second  Buok  uf  Cbruuichfa:  "  Tht:  cliildren  of 
Israel  kept  Ihu  pMsover,  and  the  feaal  of  unleavened  bread 
seven  days,"  cliup.  xxxv.  17;  and  in  (lie  Uook  of  Ezra: 
"The  chiklreii  of  the  captivity  ke)>t  the  pab^ovcr  upon  the 
fourtMOtb  day  of  the  lirst  month,  and  k«pt  the  feaat  of  un- 
leavened brettd  Heven  days,  with  joy:"  chap.  vi.  \U.  'J2. 

It  ifi  iin  inquiry,  which  liuth  occasioned  no  little  debate, 
whether  Chnsi  kept  his  Ituit  paiwuvur  at  iliu  tuinie  time  with 
the  rest  of  the  Jews,  or  one  day  sooner.  Several  coiuider- 
ablo  critics*    ure   of  opinion,  that,  for   special  reaaooe,  he 

'  VM.  Grant  AnotiL  in  JTilt.  nvi.  IH;  Sniiiter.  de  Emend.  Tempor. 
lib  ri.  p.  54f,  et  seq.  eHli.  Collm.  AUob.  1640;  duaiibon.  EverciUL  in 
ItaMnii  AnroJes,  nxK.  xrl.  w«.«ii. — ^x«i.  p.40i— 43(i,  edii,  Oene*.  1643; 
Cudwurih't  Triw  Notion  of  the  Lard'*  Suppwr,  cbsp.  iu.;  Saubemu  dc  VI- 
liao  Lhruti  IVscUaic,  C3p.  l.  wet.  viii. — %u.;  a^d  Tbesaumm  Tbvokig. 
riulolog.  rul.  u  p.  19.V  190.  It  la  reraarkalile,  iliai  tWvv  ^uimmt  critics, 
who  all  agnr  Uiai  OiriM  ate  lliv  p«<i»ovef  on  a  ilifftmil  day  froiii  the  Jvwr, 
ur  Jiridnl  in  ttint  opinion*  eoncemin;  tin  nMhud  of  ocemjiiliAjf  for  il 
flmtiua  iliMinfniUtiM  between  tlw  ftaehkl  ncriAce,  and  a  iMppcr  conune- 
tnoralivF  «'  the  ptutam,  aail  auppoao  our  Savioui  cclebnled  th«  lau«r 
onlXt  bdijre  the  Unw  pt«M:Tnj»d  hy  the  law  tut  iho  puduU  xtcnfiof,  wtiidi 
be  ibfcsaw  hu  dauii  would  p>c*vM  lii*  ub«cTtut]{.  Sc-jli^rr  and  Camalwn 
aiiprehvad,  that  Cltrisl  tie  ihe  pawhal  laerifkq  on  ilic  day  pencribed  by  the 
law,  but  not  vvhcti  the  Jews  did,  ihej-  liaiin;  dervnvd  it,  accoHing  to  ibdr 
Mpjiowd  emton  wbcn  il  fei)  the  day  befen  tba  Mbbath,  that  ilicre  iniiKhi 
aot  be  tMvaabbaiha  logetlirr.  Cudwonh  oppoaei  thcootiiinsbotliorCjcoiikU 
■rod  Scallnaf«  aaJ  nnltea  tbc  groond  of  iltn  diff«rcnc«  <tf  ibe  days  la  liv,  tJiai 
our  Savinur  and  hia  apMtlaa,  atid  di«vn  olhm  of  (tur  hmm*  rali^ioa*  Jpwf, 
ra^laivd  tiw  tinw  of  thoir  ubacmban  of  (Iw  p— nwnr  by  conit>minK  'rom 
tht  tnw  phaM  of  Ibe  moon,  «nd  mk  by  tbe  dvcree  of  tbe  taute.  Thtt 
opidioo  or  Onrtiw,  opaomitnft  the  ffromi  of  dita  dtferesei  eflbsdajn,  is 
>ndyn|)iodidbk«inMb:r'^Ml"kkeri4*8UipuU.IMraor  b^  ii.  np.  i  . 
p.  Ul,  i52,  Ihoogh  b«  ■titooouilj  naurtaina,  thu  tba  day*  were  diMmMj 


jrwiIH    ANTIQVmBS. 


[rook   III. 


kept  il  ihe  day  before  the  !(tat«l  and  usual   lime.     Tins  »en- 

icat  tbm"  ground  on  svreral  passage*  of  Scripture;  pnrticu* 
rly  on  the  account  in  the  thirteenth  cliapterofSt-John,  ver- 
I — '29,afthesuppcrwbichChniit  atf  with  hisdi^ciplus.ivhich. 
if  it  be,  as  there  is  good  reason  to  believe  it  n-as.  the  Uat  supper 
be  ale  whh  tkein,  that  is,  the  pasaover  supper,  it  in  expremly 
mid  to  be  before  the  feaat  of  the  pniauiver,  tliat  i».  hcrfore 
the  asaal  time  of  keepii^  it.  A^in,  the  duiciplcs  ima- 
gbwd  their  Lord  had  ordered  Judas  "  to  buv  those  things 
tbev  had  need  of  against  the  feast."  ver.  'i!>;  which  seems  to 
imply,  that  although  for  particular  reaeons  he  ate  the  paschal 
lamb  tliBt  cTcning.  nererthelesa  the  time  of  the  feast  was  not 
yet  arrived. 

Another  passage,  alleged  in  support  of  thi«  opinion,  is  in 
the  eighteenth  chapter  of  St.  John,  where  we  are  infonued, 
that  on  the  day  of  our  Saviour'd  crucifixion,  which  *ras  the 
day  after  he  had  ate  the  passover,  the  Sew*  "  would  not  go 
into  the  judgment-ball,  lest  they  should  be  deAled;  hut  that 
they  might  eat  the  paK!>over,"  ver.  2H:  which  implies,  it 
ts  said,  thai  they  had  not  yet  ate  it. 

AG;ain,  in  the  nineteenth  chapter,  the  tiame  day,  that  is,  the 
day  of  our  Lord's  crucifixion,  is  said  to  be  the  "  preparation 
of  the  passover."  ver.  14;  and  therefore,  it  is  alleged,  the 
passover  could  not  yet  Ik  eaten. 

Dr.  Whitby  argues  on  the  opposite  side  of  tbe  qnestioa  in 
the  foUowiug  manner:* 

Itit.  In  ttie  tweoty-sixth  chapter  of^t.  Matthew  it  is  caid. 
that  on  "  the  first  day  of  unleavened  bread  tiie  disciples 
prepared  the  passover,"  ver.  17;  nod  in  (he  evening  Chri«t 
ale  it  with  ilicmr  and  in  St.  Mark  it  is  observed,  thnt  this 
was  the  day  on  which  ibey,  that  is,  the  Jews,  killed  the 
passover ;  chap.  xiv.  12. 

2dly,  Christ  says  to  his  disciples,  "  Ye  know  that  aftcr 

DeylingiuA,  in  conlomuty  with  tbe  optiiioo  of  MTKnl  othar  lasra HJ  taut, 
iujtpoaxa,  that  L'brtti  Oid  noi  od«bnte  the  pauorer  at  aU,  bM  only  hii  «wa. 
luppet  ((}ln«natM>nes  Sacnc,  vol.  i.  iitnerr.  lii.  sect,  li*.— xis.),  hut  he  ■■ 
confiiied  by  IlaraiberK,  in  hn  Duwert.  on  Jolm  iviii.  38,  MCL  uvi.  et  »t^^ 
publiahed  tn  tbe  'I'heiuiunis  Kom»  I'heolofpco-tliilolog. 

*  Sec  hik  DiMcruuon  on  ihi*  sabject,  tn  u  Appvodu  to  lh«  IbunwMfa 
chsptwT  of&i.  Mark. 


ritAP.  IT.I 


TRC    PASSOVER. 


twodiiys  is  the  feast  of  the  passovcr;"  Malt.  xxvi.  9.  Now 
the  feast  of  the  pdtisovor  and  of  unleaveiwd  bread  is  od«  and 
the  same,  or  at  the  Hanic  time,  Mark  xiv.  1  ;  Luke  xxii.  1, 
Since,  therefore,  as  hath  been  just  shown,  Christ  did  not  eat  the 
passover  till  the  Brst  day  of  unleavened  br«ad ,  it  follows  that  liu 
did  not  etit  it  till  after  thosu  two  days,  that  is,  at  the  time  whea 
the  disciples  knew  it  was  U>  be  eaten  accordit^  to  the  luw. 

3dly.  The  day  foUowing  our  Saviour'*  eating  the  |>aMover 
was  a  feast-day  ;  for  Burabbas,  it  is  said,  was  releaaed  at  the 
feast:  Matt,  xxvii.  16.  26;  Mark  rv.  6.  15.  Now  ilie  first 
day  of  the  feast  of  unleavened  bread,  in  which  a  holy  con- 
vocation was  held,  wua  the  day  after  eating  the  possover; 
Lev.  xxiii.  4,  et  set/. 

4thly.  As  Christ  was  "  made  under  the  law,"  which  con- 
tinued in  full  force  till  a(^er  his  resurrection,  he  could  not 
biave  kept  the  pa^sover  tJic  day  before  the  law  prescrilied  it, 
without  juftt  censure,  nor  before  the  re«  of  the  Jew*  ubserved 
it,  according  to  their  interpretation  of  the  law,  without  their 
censure,  which  he  does  not  appear  to  have  incurred;  nor  can 
it  be  imagined  his  disciples  would  hare  come  to  htm  with  that 
question,  "  Where  wilt  thou  that  we  prepare  to  eat  the  paav- 
over,"  before  the  time  which  tlie  law  appointed,  or  which  waa 
usual,  for  eating  it. 

dthiy.  Thu  paschal  lamb  could  not  be  slam  but "  in  the  pUce 
which  Ood  had  choven  to  put  his  name  there,"  Deut.  xvi.  6 ; 
that  is,  in  the  tabernacle  or  temple.  Now  it  caimot  bo  sup- 
poseil  that  the  pricstit  would  Imve  killed  the  pa»chsl  lamb  for 
J«sus,  or  lotfenxl  it  to  have  been  killed  ia  the  temple,  before 
the  day  which  the  law  prescribed,  namely,  the  fourteenth  day 
of  the  month  N'lsan,  when  they  killed  it  for  all  the  people ;  or 
before  the  day  which  was  observed  according  to  their  rules 
orinter|>retitig  the  law. 

These  reasooa  nem  to  me  to  prove  unaiiBwembly.  that 
Christ  ate  the  passo*.  u*  at  the  uaual  time,  nbcii  tJic  ret>t  uf 
the  JevTB  did.  Let  us  then  inquire,  how  the  passages  alleged 
to  the  cobtnry  are  to  be  understood. 

l»t.  Bishop  Kidder.*  nod  the  Doctors  Lightfootf  nd 
Whitby.^  are  of  opnion,  that  tlie  «up|Kir  tpoken  of  in  the 

*  Dcmtiful.  of  the  MMnsA,  «ki(i.  lu  p.  60,  61 . 

t  Ildnc  Hcbr.  Mali.  unrl.  6.  |  UU  wttm. 


45S 


JEWISH     4STI«C1T1C£. 


[bnoK in. 


thirteenth  chapter  of  St.  John  nntt  not  tiie  pu^isovt-r.  but  iiiio- 
tber  supper  at  Belhany  Bome  nighu  before ;  but  the  conlnr)* 
is  proved  by  Dr.  Doddridge  and  Dr.  Guyse.*  As  for  ibc 
phnse,  "  BHTore  the  TeaBt  of  the  paiaover."  vur.  I,  it  need 
only  be  understood  to  tueuii  Iwlore  the  feast  began,  or  before 
they  sat  down  to  Mipper ;  and  Sinrvov  ytvofuvw,  which  in  our 
version  is.  "  >*upper  being  enJtd,"  vcr.  '2,  may  be  better 
rendered,  'supper  being  come :"  irpwiac  ^ti^ivirc  sigiutied 
"  when  momtng  wns  conie/'  John  xxi.  4 :  ryupat  yii^^ivi^. 
"when  day  was  come.*'  Act^xii.  18;  xvi.3,5:  tnyiK  yt^ofuvnt, 
"  when  ralence  was  made ;"  chap.  sxi.  40. 

As  to  Judas's  bovine;  tbnigs  against  the  feast,  it  is  easy  to 
be  understucxl  of  the  &iicrifici.-t,  and  whatever  they  would  need 
to  calebraU:  the  ensaint;  festival,  or  the  feast  of  unlimveued 
bread. 

t^dly.  The  passage  lu  the  eighteenth  chapter  of  St.  John, 
relating  to  the  solicitude  which  the  Jews  expreswd,  nut  to  be 
delik-d  on  the  day  of  our  Lord's  crucihxiun,  in  urder  that  they 
might  cHt  the  passorcr,  rer.  28;  may  be  understood  »f  the  sft- 
crificea  which  were  olTered  on  the  fMst  of  unlcovened  bread, 
otherwise  called  the  poraorer. 

3dly.  As  for  the  wapatnttvii  rov  wairxa.  Of  preparation  of  the 
paasover,  sp<^en  of  in  the  nineteenth  chapter  of  St.  John, 
»er.  14,  aa  being  the  day  of  our  Lord's  crucifixinn,  it  liienifie* 
the  preparation  for  the  paschnl  sabbatli,  or  the  sabtratb  which 
fell  in  the  paachai  week,  und  was  obaerred  with  some  pecu* 
liar  solemnity ;  for  it  was  esteemed  to  be,  as  it  is  expressly 
styled,  ver.  ^t,  "  an  high  day."  or  the  great  day  of  tlw 
f<»«t.t 


*  See  DtxMfu)^  uul  Ooyie  in  rer.  1 . 

t  AnwDg  tfaose  who  matntiiui  that  our  Saviour  ke|«i  tlie  ponwrr  at  tb*' 
same  tine  with  the  Jem,  sec  Dochari.  Ilicrat.  lib.  ii,  cap.  i-  0|wr.  torn.  it. 
p.  Sao — 571,  Ithixlit.  LiigH.  Bai,  1715  ;  Ba.*nag(-  inhn  Iliitorj'oflhc  Jew*. 
Hb.  V.  cap.  ».  se<^  »Iiv.  p.  43T;  Frisrhnnithi  T>W8rrtat.  tti  MMt.  u«i.  J, 
apod  Thenuf.  ThmloK-  liriMoit.  tom.  ii.  p.  189;  IIaj«-niM:ff(i  DnairrUiL  m 
Jub.  iviii.  38,  spud  Themur.  No*.  Tbeolog.  rbilolo);.  lom.  li.  p.  iiW ;  IW 
faunL  Aniiq.  pan  iv.  cap.  iit.  mo.  ii.  id  uh.  p.  4€r — iti,  ^  "^-  1717. 
Byasus,  dc  .Mom  Chnsti,  lib-  1.  cap-  i.  wet.  ux-^ujiii  p.  CI— ^5,  tdiL 
Aiaaal.  1691.  haili  reprennled  Uie  srcumenU  oa  bodi  Btdci.  S«t  alao 
Witrii  Meleteok  diMii.  si. ;  and  Leudm.  l%Uaki^.  Ilabiwo-oiiii.  ^mm. 
uiviii.  de  PasahaUk  i|UBn.  v. 


riup.  IT. 


THE    PASSnvXR, 


4fifi 


Thirdly.  As  to  the  time  ofthcduy,  wtieu  the  poMovcr  wn? 
to  be  killed  and  eaten,  it  niiti  O^SIi^n  \*2  beta  kangnarbaim, 
"  between  the  two  evenings,"  Exud,  xii.  G ;  whicli  uivans  the 
after  part  ul'  the  day,  h»  appearH  from  the  use  of  th«  same 
phrttse  in  ttii;  twenty-cii^hth  chapter  of  the  bookof  Nuoiben), 
Khere  it  stands  opposed  to  the  morning:  "One  Inmb  shall 
thou  offer  in  tlic  moruiug,  and  the  other  lambtihalt  thou  oirer 
at  evening  ;"  ver.  4  ■  but  what  piirt  or  hour  of  the  aflvnioon 
IB  inuuded  by  it,  Js  dt»puted  between  the  RabbiDUtta  and  the 
Karraitea. 

The  RabfarnistB  understand  by  the  Bnt  of  the  two  evoningv, 
the  lime  of  the  !iun'»  beginning  to  decline  frmn  his  meridian 
altitude,  which  they  6x  at  half  an  hour  after  c^velvu;  by  the 
utlier,  tlie  time  of  his  KcUinf;.  In  the  same  manner  the  an- 
cient Qrecianit  distin^ish  between  the  two  evenings,  as  vk 
team  from  a  note  of  Kuatatius  on  the  seventeenth  btKik  of 
the  Odyssey;  who  Aaith,  that,  according  to  the  ancients,  tiiero 
are  two  evenings;  one,  which  they  called  the  latter  evening, 
at  the  close  of  the  day  ;  the  other,  thu  fonner  evening,  which 
commences  presently  after  noon.*  'I'bese  were  the  two  even- 
inga  more  generally  undentood  by  the  Jews  in  the  time  uf 
JoMphuH ;  fur,  he  aaye,  they  killed  the  paschal  lamb  from  the 
ninth  hour  to  the  eleventh,  that  i»,  from  our  thr«e  to  five 
o'eluck  in  the  afternoon .+ 

.  The  Karreitefl  undenttand  tlie  first  of  the  two  evenings  to 
ftpitncnce  from  sun-set;  before  which,  according  to  them, 
lbs  paawver  was  not  to  be  killed  and  enten  ;  and  tJie  latter, 
from  the  beginning  of  dark  night ;  m)  that,  in  their  opinion, 
"  between  the  two  eveuinga"  m«aua  in  the  twilight.  Their 
notion,  at  least  as  to  the  time  of  eating  the  paasorer,  seeius 
to  be  oountenancod  by  the  letter  of  tlie  bw  in  Deuteronomy  : 
"Thou  shall  sacrifice  the  passovor  at  evening,  at  the  going 
down  of  tlie  »un ;"  ch»p.  xvi.  6.  And  in  the  book  of  Jo«liua 
it  is  said,  that  "  the  children  of  Israel  eucamped  in  Gilgal, 
and  kept  the  pauorer  on  the  fourteenth  day  of  thr  munth  at 
even;"  chap.  v.  10.  NeverthcltM,  the  duration  of  the  twilight 
Ht  the  equinoctial  aeuMma,  at  ooe  of  which  the  (Kuuover  was 

*  Vid.  Boclun.  Ilitfosoic.  pan  i.  lib.  b.  esp.  I.  Oper.  um.  U.  p.  &M, 
•ail.  iTia. 

t  Dc  Bellu  JudAic  Ub.«i.  cap.  u.  msCL  Ul  p.  390,  ediL  Ilamc. 


460 


JEWISH    AHTfOtMTieS. 


[book  111. 


kept,  being  shorter  llian  ai  any  other  time  of  th«  year,  would 
hnrdty  afford  time  siinicientr  especially  in  that  chmate,  for 
kilhng,  mnRting,  and  eating  the  lamb.  It  is,  therefore,  pro- 
bable, cither  that  by  "  sacnticing  and  keeping  the  poaaover." 
in  th<:  forecitcd  text  in  Dcutcrotioniy,  is  meant  merely  the 
crating  of  it;  or  that,  by  "evening  and  the  going  down  of  the 
sun,"  is  denoted  the  whole  time  of  its  declining  from  the 
meridian  altitude  till  sun-^et.* 

Thuu  much  for  the  time  of  this  feast. 

2dly.  Concerning  the  rites  with  which  it  was  to  be  cele- 
brated, we  ore  to  obsenre, 

Ist.  The  matter  of  the  pasclia)  feast;  which  was  to  be  "  a 
Ismb  M'ithout  bleiniflh,  a  male  of  the  Brst  venr  from  the  sheep 
or  from  the  goats;"  Uxod.  xii.  5.  The  llcbrew  word  mp  «rA. 
which  we  render  lamb,  signifies  the  young  either  of  the  sheep 
or  of  the  goats;  which  we  have  no  English  word,  as  f  re- 
member, to  answer.  The  T^'  seh  of  the  passover  might  be. 
what  we  call  either  a  lamb  or  a  kid.  But  as  lambs  were  pre- 
ferable, being  the  better  food,  Tlieodoretf  hath  probably  gitren 
the  just  sense  of  this  law  :  "  He  thai  hoii  a  lamb,  let  him  offer 
it;  but  if  not,  let  him  offer  a  kid. "J  Though  our  .Sariour, 
therefore,  is  so  often  called  a  lamb,  in  reference  to  this  an- 
cient type  of  him,  yet  he  is  never  called  a  kid. 

The  paschal  lamb  must  be  a  male ;  which  is  accounted  pre- 
ferable to  a  female ;  Mai.  i.  14.  Therefore,  though  the  peace- 
offerings,  which  were  eaten  by  the  people,  might  be  either 
male  or  female,  Levit.  iii.  6;  yet  the  burnt-offerings,  which 
were  wholly  offered  to  Ood,  or  consumed  upon  hia  altar,  and 
which  were,  therefore,  the  more  perfect  sacrifices,  must  be  nU 
males;  chap.  i.  3.  10. 

Perhaps  in  ihis  circumstaoce.  as  in  many  others,  Jehovah 
designed  to  oppose  the  rites  of  the  Jen'tsh  worship  to  the 
cuHlomK  of  the  idolatrous  Gentiles,  who  cj^itHrmcd  sacrifieea  of 
the  female  kind  to  be  the  most  valuable,  and  the  most  accept- 

*  Oaihit  Rmtn>Tcn<r  we  Msitiiiii  Eljniologieam ;  Biixi(MrfiiLKic.BMie.; 
t1  Bocbuti  Hieroioic  pui  i.  lib.  ii.  cap.  I.  p.  658 — .560. 

t  llieodont.  Quovtion.  in  Gxod.  qaui.  sn«.  Oper.  ion.  i.  p.  OO.  D> 
e4ii.  ^iru,  1641. 

]  Vid.  Mahn.  Uc  Chcntbcth,  cap.  vt  wet  is.  cum  mm.  Buwtior.  tam  «. 
p.  365. 


TH«  rAoeevKR. 


4«l 


nhle  to  llirir  jtimIh  :  "  In  onmi)>it»  sacns  ffcminei  gi-iiens  plus 
valpnl  viciim»,"  gays  Servius  ii)  \us  notes  on  Virgil.'  We 
are  iiifonnt^tl,  in<le(>d,  by  Uerodotus,  that  it  vas  the  custom 
ufthe  Egyptiana  to  ofTerotilv  nialfs.f  which  Bocliort  suppose^' 
they  bonowed  from  the  JeHH.I 

Aguin,  llic  paficlial  lamb  must  hQ  njUr-p  ^t-shiiiah,  "  the 
■on  of  a  year;"  by  which  some  nndtMSland  a  lamb  of  the  last 
year,  which,  cunhidoring  llie  usval  yeaning  time,  must  be  up* 
ward  of  a  year  old  at  tlic  e4>aHon  of  thv  pansorer.  But  as  a 
lamb  grun-n  to  that  dt^grpe  of  matiiriiv  wa«  rjther  too  \ar^e 
tu  be  conveniently  moiittd  whole,  and  caton  np  at  one  fnDiily 
iiieiJ,  na  the  paschal  bmb  was  to  be ;  the  opinion  of  the  Jcw- 
inU  doctors  \»,  in  thio  instance,  more  prob»ble,  that  it  wait  to 
be  a  lamb  of  the  present  year,  or  of  the  hutt  yeaning  time.^ 
which  ordinarily  prectfded  the  passover  by  a  mooll;  or  two. 
Thitt  well  ugreev  with  the  uite  of  the  Hebrew  phnuw,  "  The 
Mon  of  so  many  yean;"  which  ordinarily  siguilics  the  year 
current ;  an  appears  from  the  Kevenlh  chapter  of  Genesis, 
wherein  it  ia  ftaid,  that  "Noah  was  nix  hundred  ycarji  old," 
DWO  PB'-p  bcH'sAeih  meoih,  the  son  of  six  hundred  years, 
"  when  the  flo<Kl  of  wntcrR  was  upon  the  eiirth."  ver.  G ;  and 
presently  alVrward  thin  i5i  snid  to  be  in  the  "  nix  hundredth 
year  of  Noah's  life."  ver.  11.  Thus  the  priests  and  Lcvitett 
were  to  enter  on  their  ministry  "  at  thirty  years  old,"  Numb. 
\v.  3 ;  but  that  is  properly  to  be  understood  of  the  year  cur- 
rent, or  when  they  had  entered  on  the  thirtieth  year.  So 
Christ  entered  on  his  public  ministry,  ta«u  rrwf  r^tanivni 
ap;^o/4iiwc.  when  he  began  to  be  about  thirty  years  of  ige; 
I.uke  iii.  23. 

The  age  then  of  the  paschal  faunb  is  thus  determined  by  the 
rabbieH  ;  it  must  not  he  less  than  eight  days,  and  yet  undor  a 
year  old  :  not  less  than  eight  days,  fur  so  is  the  law  concern- 
ing firsUingv  utid  bumt-offcrmgs.  that  they  were  to  be  seven 
days  with  the  dam.  aud  from  the  eighth  they  might  be  ac< 
cepled  in  sacritices,  Exod.  xxii.  30;  Lev.  xxu.  27;  which 

*  Ssrv.  In  .t'^wid.  viii.  *.  441,     Oibsi  proo&  may  b«  mcu  id  Oochan, 
llicm.  part  i.  lib,  ii.  op.  xxiiii.  O^wr.  turn,  ii,  p.  333, 
•f  Hendot.  Euterp.  csp.  x\i.  p.  104,  «I«.  Orono*-. 
t  Ubi  tvprs,  p.  331.  M  cap.  1.  p.  584. 
\  Vid,  C'anwrtgbL.  Elects  TarcunuoMaLfaui.  in  Exod.  lii.  S. 


46i 


JCWIiH    AKTigVITIES. 


[«oot(  iir. 


kv  the  Jeiriih  doctors  extend,  and  perhaps  not  without 
reaMii.  to  the  pa^^hal  sacntic-o;  uot)  .Muiuionides  i>ay<>"lf 
the  lamb  ir&a  older  than  the  year  only  aa  hour,  it  w^a  oot 
pennitted  as  an  oblation.* 

(>ncc  mure,  Ab  tu  llie  ^uolitieii  of  the  paochul  luub,  "  It 
mufit  be  witbuut  lileraUh."  The  rabbits  reckon  up  tiJly  bie- 
ini»hei9,  wbicb  disqualified  beaats  for  aacrifice« ;  as  fire  in  the 
ear,  three  in  the  eycUd.  eight  ia  the  eye,  &c.;t  but  what 
UuNW  bleiiiisbtra  w«rt-,  which  disqualify  according  to  the  law 
of  Ood,  ftufliciently  eppcarti  in  the  twenty-second  chapter  of 
Leviticus  :  the  beasts  that  were  blind,  or  broken,  or  maimed, 
or  thai  had  a  wen.  or  tlie  scurvy  or  scab,  or  any  part  tm- 
perHuuuK  or  dcfccuve,  or  that  was  brntiied,  or  crushed,  or 
broken,  or  cut;  these  were  oot  lo  be  offered  in  sacrifice;  ver. 
20— 3^. 

We  must  not  patM  over  a  coo|ecture  of  some  persons  con- 
cerning the  reason  of  God's  conimanrling  the  lsfaeU(e»  to  eat 
a  male  lamb,  or  young  mm,  with  so  much  solemnity  about  the 
venial  equinox ;  namely,  that  it  wsk  in  opposihmi  to  the 
idolatry  of  the  Egyptians,  who  at  this  souon.  of  the  sun's 
entering  into  tite  sign  Aries,  paid  soaw  solemn  worship  to  the 
creature  by  whose  name  that  sign  was  distif^iiished.  Tlie 
author  of  the  Chrooicon  Orientale,  as  quoted  by  fairick.^ 
nith,  that  the  day  on  which  the  sun  entered  Aries  was  moat 
solemn  uuiung  the  ng>t>tians ;  and  R.  AbraUaui  i^eba  ub- 
servcK,  tliat  this  feast  of  the  Egyptians  being  at  its  height  on 
the  faurteeuth  day,  God  ordered  the  killing  and  eating  of 
a  lamb  at  that  time  ;^  in  contempt,  it  should  seem,  of  their 
wor>«hip  uf  Arii^,  and  ua  a  sensible  ('videnoe,  thut  he  could  be 
no  god  whom  the  Israelit<^  cat.||  Rabbi  Levi  Ben  Gersbom 
seith,  God  intended  by  this  tu  expd  fmni  the  mindi  of  the 

*  MkifDon.  d«  lUtione  Sacrifinonim  FacieiKtumnit  cap-  t.  wcL  sU.  xlli 
apud  Crenii  Fuckut.  Hen.  p.  3fl8. 

t  Motinon.  de  Ration*  adtandi  Ttaq/ii,  csp.  v'u.  apad  Cnnii  Psaoc. 
Sett.  p.  208,  ct  seq. 

;  fairick  on  Etott.  xii.  3. 

{  Tmror.  Hammor.  M.  70.  etA,  4.  See  the  paasgc  in  Spoaccrdc  Lsgifaui 
Hebnor.  lit),  li.  cap.  t*.  Mct.  i.  ml.  i.  p.  206,  edit.  Canlsb.  1727. 

II  •'  Citw  nrwif,"  fa\^  Tidtui,  "  tetat  is  coDtunsliun  UstnmoaM.''  llw- 
Mr.  Itb.  V.  (1)1.  iv.  p.  200,  pdii.  Glue;.  1743.  .Sff  kbo  Tstguia  Jonaikaii  on 
Eiod.  Till.  33,  U)  Walton'ii  Polvsilot,  ion.  tv. 


cHur.iril 


THK    P4«SOVK1l. 


UraeliUrs  the  lind  nptiiiunH  of  the  Ksryptians.  Tiiis.  htmerer, 
l)r.  Pauick  looks  upon  tu  be  mere  conjecture.*     The 

Second  thini;  we  observe  m  the  pa^hal  ril«9  ts  the  taking 
the  lamb  from  the  tinck  four  davft  before  it  was  kilted :  Exod. 
xii.  U.  For  which  the  rubbieii  assign  the  tbJowing  reasons  : 
that  the  proTiding  it  luij^ht  not,  through  a  hurry  of  business, 
CBpecially  at  the  time  of  thfiir  de[>arturc  from  Eg)"pt.  be  nej;- 
lected  til)  it  wnfi  too  late  :  that  by  having  it  ro  lon^  M'ith  them 
before  it  was  killed,  they  might  have  the  better  opportunity 
of  obwcnring,  whether  there  were  any  blcmiRhes  in  it :  and  by 
having  it  before  their  eves  bo  considerable  o  time,  might  be 
more  effectually  reminded  of  the  mercy  of  their  deliverance 
out  of  Egypt :  and  likewise  to  prepare  theniselvee  fur  so  great 
h  solemnity  as  the  approaching  feast.  On  these  ucrount-t, 
(•ome  of  the  mbbies  inform  us,  it  was  froHtomar}-  to  have  the 
lamb  tied  these  four  days  to  tlieir  bed-postn ;  n  rite  which 
they  make  to  be  nece^iian,-  and  eswniial  to  the  passover  in 
all  agcs.1- 

Others  ronceiru,  with  an  equal  degree  of  probability,  that 
this  was  one  nf  (Uofie  circumstances  of  the  Arst  pnssoTer, 
which  were  not  dcsii^ned  to  be  continued  and  pmctist-d  after* 
wards;  of  which  son  we  shall  observe  seveml  others.  It  was 
highly  pro|ier  the  providing  the  huub  before  their  departure 
out  of  Egypt  should  not  be  left  to  the  verj-  day  of  their  de- 
parture, when  they  must  unavoidably  be  in  some  hurry  and 
confusion :  a  reason,  however,  which  would  not  take  place  in 
ftftcr-iimes.  Beside*,  those  who  came  nnnnally  out  of  all  ports 
of  the  country  to  keep  the  pasAovcr  nt  Jerusalem,  could  not 
well  observe  it.  unless  they  cunc  at  least  four  days  before-hand . 
It  in  indeed  relate*!  in  the  eleventh  chapter  of  St.  John,  ver. 
5fi,  "  that  many  went  out  of  the  country  to  Jerusali'm  before 
the  paAHOver:"  but  the  reason  Bssigned  is,  tliat  it  was  "to 
purify  themselves."  Nothing  is  said  of  their  providing  Iambs 
lieforchand.  It  moreover  appears,  that  on  the  lunner  part  of 
that  very  day  on  which  the  paRsover  was  to  be  killed  and  eaten, 
Christ  and  his  dinciplcH  bad  not  so  much  :is  provided  a  |>lace 
where  tliey  should  eat  it:  for  "  the  disciples  said  onto  him. 

'  Pairtck,  iibi  nipn. 

t  Taryurn  Jomhati  n  R.  Swlvtnoti  in  loc.  VM.  Canwrinbi.  EI*e»T^ 
([uniiro-nbbin.  in  Rini.  sii.  3 


ftf«d  Oe  faab  fav  day*  WAtt.  thev  «mU  «  d  pwUfa^ 
hftit  t  the  fc— ■  ■Iwii  ifcty  fJri  la  i  it;   ft^ 

hit 

brifcsc 

faiCiTml:  which  unit  it  mm  hid  piuiMiriy  hwehl ilo 
ihr  voy  covt  of  IW  liM|Ji ;  Johs  o.  13.  14.  Arm.  if  the 
iatah,  tbc  phacip«l  Chi^^  had  beta  prirvNinl,  it  ■»  oat  to  pm- 
b*ble  the  dieciflM  dwdd  harr  wpf^Md.  m  »«  knov  tbaf 
did.  dtti  CbfiM  bf  his  ■pwrh  to  Juda*.  **  What  (lioa  doert. 
do  quickly ."  tmnm,  that  be  aboald  **  bur  tluMe  ihiogi  irkidi 
t^  had  Med  oTaguMt  the  feMt;"  ch^  xm.  27.  -29. 

3dly.  Xna fiiBond  Che  fcillii^^af  the pMchal lamb;  which 
at  the  fitat  fiaaaufer  ia  Egypt,  aa  then  was  no  naiional  ahar. 
wu  perfbnned  io  pfivate  boaaea.  Bat  ^ler  thek  actUeKMOt 
ia  Caaaan,  it  was  ordered  to  be  duoe  m  "  the  fdace  which 
tbv  Lut6  kbould  cboMe  to  pbice  hi*  name  there  i"  0etit.  xn. 
2.  By  the  mune  of  God  in  this  paaaagc  is  denoted  God  him- 
•etf :  to  "  call  apoa  bn  oane'*  is  to  cdl  upoa  bin.  And  l^ 
placing  bis  name  tbrre,  ia  meant  fizinj^  in  that  |dac«  the  spe- 
cial td^ns  of  his  preaeoee,  as  the  aifc,  wiib  the  mcfcy-aeat 
aod  the  cloud  of  gloiy  orer  it.  Thta  place  seems  at  first  to 
bftve  bean  Mispob.  afterward  Sbilob;  and  when  that  was  de* 
atfoyed.  the  ark  was  remoTcd  to  scveial  places.  uU  at  last  it 
waa  ftxfd  at  Jerusalem. 

1 1  ia  ubBcrvable.  (hat  though  there  ts  frequent  mcotiou  id 
the  law  of  Mom:*  i4  some  place  which  Ood  would  cboose  to 
fix  his  name  there,  it  is  nowhere  decUred  nbere  that  plucv 
should  Ik*.  For  thin  .Maimonides*  assigns  seTeral  reasooa; 
the  best  and  moat  probable  ib,  lest  erery  tribe  should  desire 
to  have  that  place  to  their  lot,  and  thus  stnfe  and  contention 
sboald  oriae  mmong  them.  But  when  the  pluce  was  after- 
ward fixed  by  a  new  revelation,  there  the  national  altar  waa 
to  be  erected,  and  thitlier  all  Uieir  Bacrificea  were  ordinarily 
to  he  lirought  und  otrered.     The  law  to  which  we  before  re- 

-173,  edil.  rt  van-  Dui- 


*  Mainmn.  Mtnvb  Nerocb.  part  tii.  up.  slv.  [i 
intf.  Butl.  1«39. 


^ 


That,  iv.] 


FAStnVKIt, 


ferred,  conceniinj;  their  "  sacrificing  llie  pn«!tover  unto  the 
Lorti  their  God,  of  the  flock  and  of  the  herd,  iti  the  phice 
which  the  Lord  should  choose  to  place  his  nftme  there." 
Dent.  xvi.  2,  chiefly  respecU  the  sacrifici'R  that  were  to  he 
oflered  on  the  suven  duys  of  the  feast  of  unleavened  bread, 
which  feast,  we  have  observed  before,  waa  sometimes  called 
the  poswver;  as  jip{>efiin*.  in  that  the  snchllce  of  the  puasover 
is  naid  to  be  of  the  Hucic  und  of  the  herd;  whereas  tliu  pass- 
over,  property  so  called,  w«a  of  Uie  flock  only.  This  law, 
neverthblesA.  included  the  paschal  lamb,  and  was  m}  under- 
stood by  the  ancient  Jews,  as  is  evident  from  the  account  of 
the  solemn  possover  kept  in  the  reign  of  king  Jonah,  2  Chron. 
xxxr.  5,6.  LO,  11.  when  "  the  priests  and  the  l^eTttcs  stood 
in  the  holy  place,  nud  they  slew  the  paaaover,  and  Uie  prieata 
sprinkled  the  blood,  and  the  Levites  flayed  it."  llioy  who 
killed  the  passover.  are  disUuguished  from  the  priests  who 
spriiiklud  tlie  blood ;  for  a  common  Israelite  might  kill  the 
paschal  lamb»  according  to  the  law  in  Kxo<luft,  chap,  xii.  6, 
"  the  whole  assembly  of  the  congregation  of  Israel  shall  kill 
it."  Accordingly,  in  the  paaaorcr  which  waa  kept  in  Hese- 
kiah'a  reign,  the  serrice  of  killing  the  paasorer  fell  upon  the 
Lrcvitea,  only  fur  those  of  the  congregation  that  were  not 
dean,  2  Chron.  xxx.  17;  otherwise,  erery  Israelite  was  to 
kill  his  own  pnichal  lamb.  Nor  was  this  a  circucnstanct-  pe- 
culiur  to  the  passover;.  in  all  other  sacrificoif  even  in  burut- 
oflerings,  which  were  reckoned  the  most  aolemn  and  sacred 
of  all  othere,  every  man  might  kill  his  own  sacrifice.  The 
proper  duty  of  the  priests  was  only  to  sprinkle  the  blood,  and 
offer  it  on  the  altar  after  it  waa  slain;  Lev.  i.  2 — 5.  The 
arguoMfit,  tlierefore,  as  formerly  hinted,  which  some  hare 
ftUeged  against  the  priesthood  of  Christ,  and  the  sacrifice  of 
his  death,  that  then,  ah  priest,  he  must  have  kille<i  himself, 
is  futile  and  groundless,  because  it  did  not  properly  belong  to 
the  prieata  to  kill  the  sacrifices.     We  proceed  to  the 

4th.  article  of  the  puichal  riles,  the  sprinkling  of  the 
blood;  in  order  to  which  it  must  be  received  in  a  bastio: 
"  He  shall  take  a  bunch  of  hyssop  and  dip  it  in  the  bovoo/* 
qoa  besaph :  Exod.  xii.  22.  iUtih  the  Septuagint  and  Uie 
Vulgate  seem  to  have  mistaken  the  meaning  of  this  word, 

3  H 


488 


JKWUM  Ali-riQ*ITIE.s. 


[■ooa  m. 


lakiDg  il  to  M|^Hiy  the  dsor,  or  the  UHoliald  at  thm 
where  mmk  mpy<  tke  huab  vu  kiUed.  The 
rwdcn  it  w^pa  rvv  Ai^MVi  tlie  VtUgUc.  im  Ammv  ; 
D^eo  mffim  tad  rvco  lypuJt,  wiMcfa  mre  plonla  of  *p 
ue  BMntiMnd  UMOg  Um  nmnia  of  the  uKtwuy  in  tiis  Fi 
Book  of  Kings,  cbap.  rii.  50,  tad  in  Jenamk,  ckip.  lii.  19a 
T)iH  blood  waa  to  be  ifinnkied  with  a  bundi  of  hymof  a 
the  ImUtl  and  the  two  ttde-po«u  of  the  doon  of  tkeir  houae*, 
aa  %  Mgoal  to  the  deatroying  angel  to  paa*  orer  lho«e  that 
were  thua  marked  whea  lie  west  forth  to  8mit«  ihc  fini-bom 
in  aH  the  other  booaea  in  Ef^rpt;  Exod.  xii.  13 — 23. 
Uood  was  to  be  afRinUed  mly  oo  the  laiui  and  the 
■oc  on  the  throaboU^  thai  it  ought  aoi  ba  trod  on,  but  thai 
proper  rercreooe  might  be  pciaawad  Cor  it  as  eacred  and  ly 
it  oumot  be  Buppoeed,  either  that  thia  blood  bad  amy  taunnl 
virtae  in  it  to  preserre  the  fuaiJy  npoa  arhoae  bovae  il  waa 
•piinklcd  from  lfa«  plagnu,  or  that  Ood  or  hie  angd  needed 
Hch  ft  iignat  to  distinguish  bet«c«n  Bgjrptiana  aad  Isneb^ 
Hi*  aae  of  it  could  only  be  aa  a  aeoaiUe  tdun  oS  the  Uirina 
promise  of  protectioa  and  safety  to  the  UraelilM,  deaigned  to 
naaistaBdencoaiage  their  faith.  With  the  like  riev  God  OMde 
the  rainbow  a  bokea  or  aign  of  hia  caecnaBt  and  proaiae  to 
Noah,  that  he  would  never  again  bring  a  deluge  «■  the  eaitli ). 
Ocn.  a.  10—15.  No  doabt  the  blood  of  the  paachal  lamb, 
sprinkled  on  liicir  houses,  was  intended,  likewise,  to  be  a  typi< 
cal  sign  of  protadSou  from  the  reagaance  of  Qod  thfongh  tha 
Uood  of  Chrirt,  which  is  therefote  sailed  "  the  blood  of  a| 
liiigi"  Heb.  xii.  24.  In  both  reapecla  it  iaaaid  that  U 
"through  faith  kept  the  pasaoverand  the  sprinkling  of  blood," 
chap.  xi.  28;  through  fkKh  in  God's  promise  of  «  present 
temporal  protection,  and  through  &ith  in  the  blood  of  ChrisL, 
as  t>pitifd  by  thi*  blood,  for  Rpihtual  and  eternal  aalvation. 

The  Kgyptiaiis.  whu  were,  tn  many  caaea,  ttaaeqaaiatod 
with  the  original  of  their  ovn  rites,  had  among  them,  aauty 
aglBB  atUrwurd,  accordint;  to  Epipfaanins,  s  very  aensibU 
■•mortal  of  the  pn^maiion  of  the  Isrvelitea,  by  tins nd  laaik 
being  fixed  on  their  houses ;  for  at  the  vomal  equinox,  which 
vas  the  time  of  the  pasnorer,  they  used  to  mark  their  ihacp. 
their  tieas,  and  (ho  like,  <«  mXriMc.  with  red  ochre,  or 


vH^r.  tv.l 


THB    PASflOVKR.* 


467 


wlut  of  tbat  kind,   which    Uiey  supfKisad    would    preaerre 
lUeni.* 

Tlie  circumsUnce  of  flphukling  blood  upon  the  door-posia 
WMB  plainly  peculiar  to  the  tint  paiMver;  for  we  find  m  ofter- 
aget,  when  the  pascbnl  laiub  wu  killed  in  th«  court  of  the 
tabertttde  or  temple,  the  blood  of  it  was  sprinlded  oq  tlie 
iltw  like  the  tilood  of  the  other  McrifieeH ;  •£  Chron.  xxxv.  1 1 . 

5thly.  The  pawhal  lamb  was  to  be  roasted  whole.  "  Eat 
it  nut  mw,  nor  wddon  at  all  with  water,  but  roast  with  fire, 
his  head,  with  his  leg;6,  and  ivilh  the  purtenonce  thereof;" 
Exod.  lii.  U.  The  prohibition  of  eating  it  raw.  for  which 
tiien  Bigbt  netn  to  be  little  occasion,  since  mankind  have 
genenUly  abhorred  such  food,  is  understood  by  some  to  hove 
b«en  given  in  op|Kwttion  to  the  barharuus  cu«toui)>  of  the 
heaih^s,  who  in  their  fea«tsof  Bacchus,  which,  accordii^  to 
Hemdotusf  and  Ptutarch,^  had  their  original  in  Egypt,  nsed 
to  tear  the  members  of  tivinf^  creatures  to  pieces,  and  rat 
thcin  raw.  It  is  therefore  olwervable,  that  the  Syriac  veniinn 
renders  the  clause,  "  Eat  not  of  it  raw.  eat  not  of  it  while  it  is 
Alire."^ 

Bochart,  aOer  R.  SolomoM  and  Aben-Czra.  derivos  the 
Hebrew  word  lO  na,  which  we  render  raw,  from  the  Arobte 
M)  mtia,  or  «)  ni,  temtcoctuM.  h«lf-dressed.| 

Thcr  paschni  lamb  was  to  Im  roaxted ;  which,  besides  its 
typical  meaning,  to  he  heroafler  conHidered.aiighl  be  ordered 
as  ft  mftttar  oroonvenieOGc  at  the  first  passover.  in  onler  that 
thair  boilin;;  TMseU  mifzht  be  packed  up,  ready  for  their 
flurch  oal  of  Egypt,  while  the  lamb  wuh  roasting. 

It  mast  be  "  nmsled  whole,  with  its  tegs  and  uppnr- 
t«Mnoea."  By  the  a)Ypiirtenanc«s  we  are  not  to  nndersUind 
the  guts,  but  the  heart,  liuhls,  lirer,  end  whatever  other  parts 
of  tita*  inwards  are  fit  for  food.  This  injunction  rai^htpeHiapq 
lie  designedly  opposed  to  the  superstition  of  the  Qentiles.  who 


*  Bpi|>haii.  advenun  ll»m-  Iwm-  ivi».  Nuamor.  wcL  lii.  |>.  30,  edit 

t  Usrate.  E«Swp.  cap.  ilii  p.  lor,  1M,  mIU.  Groso*. 
1  Phitudi.  deIiid««M  U«ind»,lt|Mr,  tMH  u  p    SU,  1i«    Mf.  B,  ftc 
cJr.  Fnncfon.  1420. 
S  Spcwei.  d«  Le|.  llebr,  lib.  b.  eap  if.  Md.  ti.  y  900-MM 
I  Uieracoic.  lib.  ti.  rsp- 1.  Oper.  una.  U.  p.  »U. 

2  H   2 


46fl 


>isn    ANTIQVITieS. 


[book   111. 


nted  to  rake  into  the  entraih  of  their  sacrifiren,  nnd  collect 
auguries  from  them ;  and  it  might  he  partly  intended  for  ex- 
peditioD  in  the  cctehrstion  of  the  first  psswnrer. 

6thly.  The  6ntt  pas^sover  "Was  to  be  eaten  standing,  in  the 
posture  of  travdlers,  whu  bud  no  time  to  lote.  and  with  un- 
leavened  bread  and  bitter  herbs,  and  no  bone  of  it  was  to  be 
Iwoken;  Exod.  xii.  8.  11.  46.  The  posture  of  travellers  waa 
enjoined  them,  both  to  enliven  their  faith  in  the  promise  of 
their  now  speedy  deliverance  from  Kgypt ;  and  aUo.  that  they 
might  he  ready  to  begin  their  march  presentJy  alter  snpper. 
They  were  ordered,  thercfaro.  to  eat  it  with  their  loins  girded ; 
fur  an  they  were  accustomed  to  wear  long  and  loose  garmentJi, 
such  as  are  generally  uned  by  the  eastern  nations  to  this  day,  it 
was  necessary  to  tie  them  up  with  a  girdle  about  their  loins, 
%vhen  they  either  travelled  or  betook  themselres  to  any  labo- 
rious employment.  Thus,  when  EUsba  sent  his  Acrrant  Qe- 
haxi  on  a  message  in  haste,  he  bade  him  "  gird  up  his  loins/' 
2  Kings  iv.20;  and  when  our  Saviour  set  about  washing  his 
disciples'  feet.  "  he  took  a  towel  and  girded  himself;"  John 
xiii.  4. 

They  were  to  eat  the  passover  "  with  shoes  on  their  feet ;" 
for  in  tliOBe  hot  countries  they  ordinarily  wore  sandaU,  which 
were  a  sort  of  clc^,  or  went  barefoot.  But  in  travelling  they 
uAcd  shoes,  which  were  indeed  a  sort  of  short  hoots,  reaching 
a  little  way  up  the  legs.*  Hence,  when  our  Saviour  sent  his 
twelve  disciples  to  preacli  in  the  neighbouring  towns,  design- 
ing to  convince  them  by  their  own  experience  of  the  extra- 
ordinary care  of  Divine  Providence  over  them,  that  they  might 
not  be  discouraged  by  the  length  and  danger  of  the  journeys 
they  would  be  called  to  undertake;  I  say,  on  this  account  he 
ordered  them  to  make  no  provision  for  thoir  present  journey, 
particularly  not  to  take  shoes  on  their  feet,  but  to  be  shod 
with  Bandols;  Matt.  x.  10,  compared  with  Mark  vi.  9. 

The  Ethiopian  Christians  have  indeed  found  out  another 

•  S«*  WanCTiwil,  Soiah,  p.  6«4,  edit  Altdorf.  KT4,  or  in  Miali.  3« 

hnsii,  mm.  iii.  p.  3Qt ;  Ltghifoot'i  llone  Uebr.  MoU.  k    10;  SifiUstiH  i 

Nudipedalibu*  Vcienam,  cup.  i.  ttn.  iis.  e(  Mq.  ipod  Sjntsfnu  MsM^ 
tMiouun,  ton.  i.  p.  ftra,etwq  RwUvrod.  IflM.     But  Bynvus  Uofoptii^a, 
that  ilwe*  ud  nmUb  see  tbs  umc,  Ue  L'alocis  HebnMtain,  lib-  i.  ap.  ri. 
am.  IX.  K.  p.  w— 06,  Dordrw  lUS. 


THAT.  fV. 


THE    fASSQVBR. 


reuoQ  fur  the  [Mraclitos  bL'iiig  coimaandcd  to  o;it  tiitr  6nt 
pftsaover  with  »hoe8  ou  their  I'eet;  uamdy,  because  the  laud 
of  Bgypt  was  polluted;  whereas  at  Mount  Sinai  God  com* 
mantled  Moses  to  put  off' his  shoes  from  his  feet,  because  ihc 
place  },van  holy;  and  for  thia  reasoD  the  Ktlnopiaus  »ay  it  is  a 
ciuUhu  with  tJiem  to  be  barefoot  la  their  churches.* 

Again,  they  were  to  eat  ihc  passover  with  staves  in  their 
hands,  nuch  as  were  always  u»ed  by  IraveUerii  in  those  rocky 
countries,  both  to  support  them  in  slippery  places,  aiid 
4efeDd  them  against  assaults;  see  Qen.  xxxii.  10.  Of  thiit 
Ibrt  was  probably  Moses's  rod,  which  he  had  in  his  hand 
when  God  sent  him  with  a  message  to  Pharaoh,  Exod.  iv.  2, 
and  which  was  afterward  used  as  an  instrument  in  working  so 
many  miracles.  So  necessary  in  tJicsc  countries  was  a  staff, 
or  walking-stick,  on  a  journey,  that  it  was  a  usual  ttiing  for 
persons,  when  tliey  undertook  long  journeys,  to  take  a  spare 
staff  with  them,  for  fear  one  should  fad.  When  Christ,  there- 
fore, sent  bis  apostles  on  that  embassy  which  we  mentioned 
before,  he  order&d  them  not  to  take  slaves,  fivri  pa^Bovt.  Luke 
ix.  3;  that  is,  only  one  staff*  orwalkiug-stick.  without  making 
provision  of  a  aparc  one,  as  was  common  in  lonr;joumeys;  or. 
as  it  is  in  St.  Mark,  chap.  vi.  B,  "save  a  stutf  only."  If 
therefore  we  adhere  to  the  common  reading  in  the  parallr-l 
|»aJiRage  in  St.  Matthew,  where  Christ  bade  them  take  fttjn 
pa^iiov,  not  a  Htaff*,  chap.  x.  10,  it  must  he  understood  of  a 
spare  staff.  Nevertheless  many  copies  have  pa^iovv  in  this 
l^ttce,  which  is  followed  in  our  tmuslation. 

^ow  these  circumstances  were  plainly  peculiar  to  the  iinit 
passover;  for  wheu  the  children  of  Israel  were  settled  in  the 
land  of  Canaan,  they  no  longer  cat  the  paschal  lamb  in  the 
|iofttutc  of  travellers,  but  like  men  at  rest  and  ease,  sitting,  or 
rather  lying,  on  couches;  the  posture  in  which  our  Sarionr 
Hnd  his  disciples  ate  the  passover;  John  xlii.  '23. 

The  paschal  lamb  was  to  be  eaten  witli  unleavened  bread ; 
m  the  Hebrew,  mm  matwlh,  which  eomc  derive  from  |'i(0 
mattttt.  or  rtVD  matiah,  comprtjisit,  because  bread  made  with- 
out yeast  or  leaven  is  heavy  and  close,  as  if  pressed  toge- 

*  Dsmnnni  GtMnn*  de  Moribua  Xj^ttapam,  atsd  by  SagiUvnude  Nu- 
dipfdslibui  Vi-tmtin,  cap.  ii.  Md.  ir.  nbi  npta,  p.  lOi,  30ff,  RollBfoil. 


470 


JliWUH    AHTIQVITIIif. 


[BOOK  titt 


thcr.     Bochart  rejects  this  cIcriTation,  nnd  ilerivcs  it  froin' 
an  Arabic  worti,  with  the  same  radicals,  wbich  s^ifics  para' 
and  sincere;*  and  bo  mVD  matsoih  signifies  br«ad  made  of 
pure  dour  and  wafer,  without  %ny  mixture.     This  Kuits  b«st^ 
with  the  apostle's  allusion :  "  Therefore  let  tis  k«ep  the  fenflt, 
not  iritfa  old  learen,  neither  with  the  leaven  of  malice  and 
.^ckcdnesB,  but  with  the  onteavened  bread  of  Kmccrity  and 
tnithi"  I  Cor.  7.  8. 

The  reason  of  the  injunction  to  eat  the  paKohal  tamb  with 
'vnleavenod  bread  was,  partJy.  to  remind  them  of  the  hard- 
tA&pt  tbey  bud  ftustairte*!  in  Hg^pt,  unleavened  being  raore 
heavy  aod  less  paUtable  than  leavened  bread ;  aiKl  it  is,  there- 
fore, caUed  the  bread  of  atflictinn,  Dent.  jtvi.  3;  and  partly 
to  eommemomte  tbe  speed  of  their  deliverance  or  depamrs^ 
from  thence,  which  was  such,  that  they  had  not  sufficient  time 
to  leaven  their  bread;  it  is  oxpreealy  aaid,  that  their  "  doof^h 
was  not  leavened,  because  they  were  thmsfe  out  of  Kgypt,  and 
could  nut  tarrt."  Exod.  xii.  39;  and  on  this  account  it 
enacted  into  a  standing  law:  "Thou  sbnlt  eat  unleavened' 
bread,  even  the  bread  of  affliction;  for  thou  earnest  forth  out 
of  Egypt  in  haste;"  Deut.  xri.  3.    Thi«  rite,  therefore,  wag 
Dotcmly  obserred  at  the  fitBt  paMOver.  but  in  all  succeeding' 
ftges. 

The  salad,  or  eauce.  of  bitter  herh^  wtm  doubtless  preacrit 
for  the  aame  leason;  namely,  to  be  a  memorial  of  that  sever 
bondage  in  Egypt,  which  "  made  their  hves  bitter  to  them/' 
Exod.  i.  14;  and  poasibly,  also,  to  denote  the  haste  they  weK« 
in,  which  laul  them  under  n  neeeasity  of  taking  up  with  such 
wrild  herbs  as  were  readiest  at  hand.  We  have  Dot  any  ao- 
couut  what  herbs  in  particular  these  were,  euept  from  th« 
conjectures  of  the  rabbies,  which  are  not  worth  our  utteit- 
tioo-t 

To  this  salad,  or  sauce,  the  latter  Jews,  as  Godwin  obwrves^ 
add  another,  of  aneet  and  bitter  things,  as  date*,  figs,  raisins.^ 
vinegar,  and  other  ingredients,  pounded  iind  mixed  ap  to- 
gether to  the  consistence  of  mustan),  which  ibey  call  nonn 

*  Bochan.  Hkrai.  lib.  li.  cup- 1.  p.  601 . 

t  Mbhn.  m,  PoAthun,  cap.  ii.  Hd.  vi.  ma.  li.  p.  Ml.  odtt.  Sunuhiie.^ 
llMir  ofiiaion  i»  dtmusad  at  Ur|t«  by  Bothati,  HWounc.  lib.  li   cap. 
Opcr.  lom.  it.  p.  601— 409, 


OHAr.  ivj 


TH«  'PA»«OVEII. 


471 


charosHh,  xknA  make  to  he  »  memoriiil  of  the  cUy  m  W'liich 
their  faltiers  laboured  in  the  IodH  of  Egypt.*  Some  imaginv 
thii  was  the  uucc  in  which  our  Saviour  dipped  the  sop  thtt 
he  gave  to  Judna ;  John  xiii.  26. 

It  was  farthur  prescribed,  that  they  should  cut  ihc  flesh  of 
the  lamb  without  breaking  any  of  his  bones;  Kiod.  xii.  46. 
Thi»  the  later  Jews  understaiud,  not  of  the  lesser  bone*,  but 
only  of  the  grcuter,  which  Imd  marrow  in  thcin.i-  Thus  was 
this  rite  also  intended  to  denote  iheir  being  in  haste,  not 
having  time  to  break  the  bones  and  rack  oat  the  marrow-i^ 
But  it  had  likewise  a  typical  meaning,  of  which  we  shall  hav« 
ooeosion  to  take  notice  hcrcaf^r. 

7thly.  ]i  was  ordered,  that  nothinfr  of  the  paschnl  lamb 
should  rcmaiu  till  the  morning;  but,  if  it  was  not  all  eaten,  it. 
should  be  coDsumed  by  tin:;  Exod.  xii.  10.  The  same  law 
was  extuaded  to  all  eucharietical  sacrifices.  Lcvil.  xxii.  30; 
iu>  part  of  which  was  to  be  led  or  sot  by,  lest  it  should  be 
corrupted,  or  converted  to  any  profaiM  or  common  u^e.  An 
mjonction  which  was  designed,  no  doubt,  to  maintain  the 
lumour  of  awrifioee,  and  teach  tlic  Jews  to  treat  with  reve- 
rence whatever  wan  eonsecruied  rotwe  eKpccially  to  the  service 
of  God. 

As  to  tlio  fint  paschal  Bacritice,  it  was  the  more  neceasary 
that  it  should  all  be  eaieu  or  consumed  Uiat  ui(;ht.aB  the 
UmaliUss  were  to  marah  out  of  Htiypt  onrly  the  next  morning. 
Otherwise  they  weald  have  been  obltgied,  cither  to  submit  to 
the  inconv«Dicnoo  of  carrying  thi;  remainder  of  it  along  with 
Lbcm.  or  to  lite  disagreeable  circumstance  of  leaving  it  behinil 
them,  lu  the  contempt  of  the  Egyptians.  Moreover,  this  law 
with  revpoct  Lo  Mcrificas  might  be  made  so  compTehensivc  and 
gcnoral,  on  the  Mine  aoconnt  tJiat  induced  Hexckiah  to  brvak 
in  pieces  the  bmxoD  serpent,  '2  Kings  xrni.  -1:  that  is,  to 
prtn-enl  tlw  abuse  of  aiach  reUcs  to  «u|>erKtitionH  use«,  and  to 
discounteoance  the  cuMom  of  the  heathen  idolaters,  who  re- 
served socne  pari  of  their  imcnliccs  for  any  purposes  they 
thought  pfoper;  as  Heradotus«|  informs  us  concerning  the 

*  Uaioion.  d*  9c4nu .  i'mth.  cip.  »u.  Met.  li.  p^  889 ;  Cf caH  fsK.  Scpi . 

\  \tA.  n«chan.  IlirtowdC  lil>  ii.  dtp  I.  0|i«r.  mm.  u.  p.  609. 

I  MiiKnnii,  Moivfi  Nttoch-  pwl  in.  cap.  >l*i-  p.  -183,  Basil.  I63T> 

*i  Hn«f«    l'1|r»,  i-»p.  t»x«i   p  M,  tdri.  Oitiqwv. 


472 


JBVUa    UmQEITIK*. 


[book  nu' 


cfcapur  ^ite  apasTpfaBl  book  of  Bmck.  wImr  the  imnto 
Mt  aaid  "  to  mU  mod  abase  ite  ifaiap  U»t  were  sacriAoed  to 
idob;  swl  ID  like  f"^—T*^  tbair  wnca  Uid  ap  |i«t  tbeniof 
IB  miti"  vcr.  28.     Fran  ■hence  wc  bbj  nBltumUy  ilerive 

baiM,  who  procTB  and  lay  up  tome  put  of  the  bread  whidt 
hu  been  vted  ta  die  Loed's  tapper,  to  cats  their  children  of 
the  whooping  otn^. 

Bihly.  It  WH  Myqioed  the  btsektcs  at  the  fint  pavorer. 
that  they  shaald  keep  to  thttrewahonaeB  all  that  night,  "and 
aooe  of  th«&  ■baaM  go  oat  of  the  door  of  hie  boaie  till  the 
aionuBg,"l««tlh«yaboaUbeezpoaed  to  the deetroying angel; 
Exod.  xii.  22,  23.  We  are  not  to  soppoae  the  angid  eoald 
ooc  hare  distmgniibed  as  la^elite  (ram  an  Egyptian,  if  he 
had  met  him  in  the  rtreet;  bat  they  were  hereby  intended  to 
be  ioitiucted,  that  their  safety  lay  in  being  under  the  protee- 
tion  of  the  blood,  c/f  the  lamb,  which  was  sprinkled  upon  the 
douT-poKta  of  their  houeee,  as  an  emUetn  and  type  of  spintval 
aslTtOion  by  th«  blood  of  Christ.  This  rite,  however,  was  pe- 
culiar  to  the  first  pasaover,  and  not  observed  in  succc 
ages ;  olherwiAe,  Christ  and  his  apostles  wouUI  ttot  hare  { 
to  the  mount  of  Olives  the  same  evening  on  which  they  had 
been  eating  the  passorer;  Matt.  sxri.  30. 

Uuring  thus  considered  the  rites  of  the  possover,  we  are, 

3dly.  To  inquue  into  the  aignificatioo  of  them. 

That  the  passovcr  bad  a  typical  reference  to  Christ,  wa 
leani  from  the  apotitle's  calling  him  "  our  paasorer;"  I  Cor. 
V.  7.  Cudwiu  has  drawn  out  a  catalogue  of  thirteen  aiticlea, 
in  which  this  type  resembles  its  antitype,  and  a  larger  and 
more  particular  one  may  be  found  in  the  chapter  tl^  VuKkatt 
c£  WitjiiuH's  (Economia  Fad^ris,  under  four  genersL  hnula  : 
the  tint  respecting  the  [Movon  of  Chrint;  the  second,  his  suf- 
ferings ;  the  third,  the  TruitK  and  etiects  of  them ;  and  the  way 
ill  which  wv  iiru  t»  obltiin  uii  interest  in  these  fruita  and  effects. 
VVv  nhikll  brit'lly  tteloct  a  few  of  the  particulars  ttodor  each  of 
Ihone  heads. 

1st.  The  pcreon  of  Christ  was  typUted  by  the  paschal  hunt 
On  which  account,  as  well  iis  in  respect  to  the  Iamb  of  thi 
daily  sacrifice,  ho  is  oftun  represented  under  the  emblem  of  i 


yAI«OVKR. 


473 


lamb:  "  Behold  tiiu  Lamb  of  Gnd."  «&ith  John  the  Tlaptiot; 
John  i.  2y.  36.  The  fitness  and  propriety  of  ibis  type  or 
embleni  confiists,  partly  in  some  nataral  properties  belonging 
to  a  lamb,  and  partly  in  some  circumBtances  peculiar  to  the 
pascbai  tamb.  A  iamb  being,  perhaps,  tbe  least  subject  to 
choler  of'  any  animal  m  the  brute  creation,  was  a  very  proper 
emblem  of  our  SuTiuur's  humility  and  meekness,  aud  of  bii 
iiiudemiive  behdnour,  Matt.  xi.  29;  far  he,  by  whose  precioua 
blood  we  were  redeemed,  was  "  a  Lamb  without  blemish  and 
without  spot,"  1  Pet.  i.  19 ;  and  likewise  of  his  exemplary 
patience  and  submission  to  his  Father's  will  under  all  his  suf- 
ferings, and  in  the  agony  of  death;  for  though  be  was  "  op- 
]»resscdaiid  afflicted,  yet  he  opened  not  lits  moutli;"  l»i.liii.7. 
By  bis  almighty  power  he  could  have  delivered  bimitelf  out  of 
the  hands  of  bis  enemies,  as  he  had  done  on  former  occasioos, 
Luke  iv.  29,30i  Jolm  viii.  ^;  bui  behold  the  liou  of  the 
tribe  of  Judah  now  transformed  into  a  lamb,  by  his  obedieoc* 
to  bis  Father's  will,  and  compassion  to  the  souLs  of  men. 

There  were,  also,  some  circumstances  peculiar  to  the  paschal 
lamb,  which  contributed  to  iu  fitness  and  propriety  as  a  type 
and  embleo)  of  Christ:  such  as  ita  being  ordered  to  be  fre« 
from  uU  blcmieb  and  natuml  defect,  that  it  might  the  better 
represent  tlie  immaculate  Sou  of  God,  who  waa  made  without 
tin. and  never  did  any  iniquity,  Hvb.  vii.  Ud;  that  it  was  to 
be  taken  out  of  the  flock,  therein  rcprestntiug  that  divine 
peraon,  who,  in  order  to  his  being  made  a  sacrifice  for  our 
sins,  did  first  become  one  of  us,  by  taking  our  flesh  and  blood, 
and  "  was  made  in  all  things  Uke  to  his  brethren;"  chap.  ii. 
14.  17. 

The  paacfaal  Lamb  was  to  bu  a  mate  of  the  first  year,  when 
the  fleah  was  in  the  highest  state  of  perfociiua  for  food;  more 
htly  to  represent  the  "  child  that  was  to  be  bom,"  "  the  son 
that  waa  to  be  given"  (Isa.  ix.  6)  to  us,  and  the  excetlcncy  of 
the  sacrifice  bo  waa  to  offer  for  us,  after  he  had  lived  a  short 
life  among  men.     Once  more: 

The  paschal  lamb  was  to  be  taken  out  of  the  flock  four  days 
before  it  was  sacrificed.  This  circumstance,  if  we  understand 
,  it  of  such  prophetic  days  as  are  uientiuned  in  the  fourth  chap- 
iter of  Ezcluci,  is  perfectly  appUcable  to  Cluiat,  who  left  his 


474 


JKWItU    ANTigOITlES. 


[DOOKilfr 


modiBr'R  houw  and  family,  and  eogaged  publicly  in  his  oflice 
ftB  a  Saviour,  four  years  before  his  death. 

*2dly.  The  suflerings  and  U«&Ui  of  Christ  weru  also  typi6ed 
by  tiie  pwchal  laifib  invarioiwparticular*.  For  ineUncc,  that 
lamb  wM  to  be  killed  "  by  the  iHiole  assembly  of  the  coa- 
gpegfttion  f>f  Israel,"  Exod.  xii.  6;  and  so  tho  whole  estAti*  of 
the  Jewfi,  the  priests,  scribes,  elders,  rulen.  and  the  populace 
in  general,  conspirMJ  in  the  deatlt  of  Christ  (compare  Mark 
Kiv.  43,  with  Luke  xxtii.  13).  The  paschal  lunb  was  to  be 
killed  by  the  etfnsion  of  its  blood,  as  pointing  out  the  nuumcr 
of  Christ's  death,  in  which  there  was  an  eJhuioa  ol'  bbod  oa 
the  cross.  It  was  to  be  roasted  with  fire,  aa  rapraaentiDg  tU 
antitype  enduring  on  our  account  the  fierceaen  of  Ood's 
nnger,  which  is  said  to  "  barn  like  fire  :"  Psaloi  Uxxix.  46; 
Jer.  tv.  4.  Hence  thnt  complaint  of  oar  siilfering  Saviour  in 
the  prophecy  concerning  him  in  the  tweoty-^econil  Psabu: 
"  My  bean  is  like  wax,  it  la  melted  iii  the  midst  of  my 
bowels;  my  strcn^  is  dried  np  like  a  potdictd,  and  my 
tongue  ctesTcth  to  my  jawa;"  ver.  M.  Id* 

There  was,  farther,  a  remarkable  eorrespondenee  betmes 
the  type  and  the  antitype,  with  respect  to  tbo  place  and  time 
m  which  each  wan  killed  as  a  sacrifice.  The  place  was  tlic 
iunu  aa  to  botii ;  namely,  "  the  place  which  tltc  Lord  should 
(thoosc  to  put  his  name  there,"  which,  from  the  reign  of  Ouvid, 
was  at  Jcnsalem :  and  the  Umewae  alto  the  rame;  for  Christ 
Kufiered  his  agonies  on  the  same  evening  on  which  the  pw 
over  was  celebrated;  and  his  death  the  next  day,  between 
the  two  evenings,  according;  lo  the  mo«t  probable  interpraln^ 
lion  of  that  phrase,  namely,  between  noon  and  sun-set. 

3dly,  Several  of  the  happy  fruits  and  consequeooee  of  llie 
death  of  Christ  were  remarkably  typiHed  by  tlie  sacriAce  of 
(he  panchal  htmb;  such  as  protection  and  salvation  by  hia 
blood,  of  which  the  sprinkling  of  the  door-posts  with  the 
blood  of  the  lamb,  auil  the  safety  which  the  Israelites  by  thai 
me-.iiiH  enjoyetl  frum  the  plague  that  spread  through  all  the 
families  of  the  Egyptians,  was  a  designed  and  lUustnoos  cm- 
blcn.  It  is  in  allusion  to  (his  type,  that  tiie  Mood  of  Oliriat 
is  called  "  the  blood  of  sprinkliitg:"  I  Pel.  i.  3;  Beb. 
ni.  24. 


4 


CH Ar.  IV.l 


TUB  pannvKu. 


Immediately  upon  tlio  liiraelites  eating  the-  firitt  pjumovcr. 
they  were  delivered  from  their  Egj-piian  slavery,  oud  reatored 
to  full  liberty,  of  which  they  had  been  deprived  for  many 
years;  nnd  such  is  the  fruil  of  the  dtath  of  Christ,  in  a  spi> 
ritual  and  much  nobler  sense,  to  all  that  believe  in  him;  for 
he  hatli  thereby  "  obtained  eternal  rcdemptioo  for  us,"  and 
"  brought  us  into  the  glorious  liberty  of  the  children  of  God :" 
licb.ix.  12;  Rom.  viii  21. 

4thly.  The  ways  and  means  by  which  we  are  to  obtain  an 
intercHt  in  the  blessed  fruha  of  the  Racrifice  of  Christ,  were 
also  represented  by  lively  cmbleron  in  the  pasAovcr;  namely, 
by  the  sprinkling  of  the  blood  of  the  lamb  on  the  door-poats, 
and  by  ciling  tlie  Bvah  of  it.  The  door-poata  may  be  under- 
stood to  signify  the  heart  of  man,  which  is  the  gate,  or  door, 
by  which  the  King  of  glory  is  to  enter,  PxUm  udv.  7 ;  and 
which  is  as  manifest  in  the  sight  of  God  as  the  very  doors  of 
oar  houses  are  to  any  on«  that  passes  by  them ;  1  Sam.  xvi.  7. 
The  sprinkling  of  the  blood  on  the  door-poata  mav  thcrctbrc 
signify  the  purifying  of  the  heart  by  the  grace  of  Christ,  which 
ho  purchased  for  us  by  his  blood.  This  menm  to  be  the 
epOKtic's  allusion  in  the  following  expression  :  **  Having  your 
heuta  sprinkled  from  mi  evil  conscience;''  Heb.  x.  23. 

By  eating  the  Aesh  of  the  lamb  we  have  do  difficulty  to 
andcrsitaiul  faith  in  Jesus  Christ,  smcc  Christ  hi toaelf  hasex- 
jraisod  saving  faith  in  him  by  the  metaphor  of  eating  his 
I,  propably  in  reference  to  the  pnssovcr ;  John  vi.  63. 

It  is  worthy  of  our  notice,  that  the  Umb  was  to  b«  ronstcd 
whol*.  and  woa  to  be  all  eaten,  and  none  of  tt  left;  which 
may  fitly  signify,  that,  in  order  to  onr  obtaining  the  bcne6ta 
of  Christ's  sucnficc,  we  mnst  receive  him,  auhmit  to  him,  and 
trust  upon  him  in  all  his  characters  and  offices,  aa  onr  prophet, 
nur  priest,  and  our  king;  nor  are  we  to  expect,  that  he  will 
redeem  and  aa%'e  us  from  the  wrath  to  come,  if  wc  will  not  at 
prtsent  hat«  him  to  reiga  uver  us. 

The  pasaover  was  to  be  eatsn  with  bitter  herbs;  which. 
besides  its  being  an  intended  memorial  of  tlie  afflictions  of  the 
Isradttes  in  Egypt,  may  6lly  signify,  that  repentance  for  sin 
must  accompany  &ith  in  Christ;  %nd  also,  that,  if  we  arc  par- 
takers of  the  beoeflts  of  Christ's  aufTeringH,  we  must  expect, 
and  be  coniout,  to  be  m  some  measure  partakers  Idicwise  of 


srw'.aa    iVTr^aniEJ. 


f  BOOK  III- 


^  ipottfe  s^taks  of  "  the 

ftiLit  !•>:  udcfacwbcRsaith. 

««  iftsJ.  aho  nsgn  with  him ;" 

wi^  vaAesTCDed  bread. 

and  parity  of 

and  fUsehood; 

y  uxaBomax  fikidK  ax  Chiist  in  order 

M.  nir  MunttUM  faam the  wtath 

mmrnt  bnadaeoad  nusery; 

bmb  they 

in  which 

therrpeand 

nt&tt  BTStical 

<K  Gad.  «r  thoK  hard 

we  are  not 

>,  be  fanm- 

w  cwnooslr  and 

«•  tke  advice  of 

God;  but 

for  ever, 

■o^t  eat 


Oim>.  I*.!      »RAST    Ol 


kVENEO 


477 


their  entranre  into  it.  To  thin  purpose  are  we  exhorted  "  to 
gird  up  the  loins  of  our  minds  and  to  be  sc^r;"  to  "  stand, 
I  having  our  loins  ^rded  about  with  truth ;"  and,  "  as  pilgrims 
land  atnugers,  to  abstain  froin  fleshly  lusts  which  war  against 
IthesmU:"  1  Pet.  i.  13;  Eph.  vi.  14;  1  Pet.  U.  11.  In  all 
[theee  exprewioos  th«re  seems  to  be  some  reference  to  the 
'  habit  and  posture  of  the  Israelites  at  the  first  passorcr. 

They  were  to  eat  the  passorer  in  haste;  and  thus  we  must 

flee  for  refuge  to  lay  hold  on  the  hope  act  before  us,"  Heb. 

^vi.  18;  must  not  delay  and  trifle,  but  "  give  diUgencc  to  make 

our  calbug  and  election  sure,"  '2  Pet.  i.  10;  for  the  Lingdum 

.of  heaven  is  said  to  "  suiter  violence,  and  the  violent  take  tt 

by  force;"  Matt.  xi.  12. 

In  the  last  place,  the  Israelites  were  to  eat  the  pasaover, 
each  family  in  their  own  house;  and  none  might  go  out  of  the 
house  any  more  that  night,  lest  the  destroying  angel  should 
meet  and  kill  him.  By  the  houses  maybe  understood  the 
church  of  Christ,  in  whirh  only  wo  nre  to  expect  communion 
with  him  and  salvation  by  him;  and  having  entered  into  it, 
we  must  not  go  out  again,  lest  we  meet  with  the  doom  of 
apostates  (see  Heb.  vi.  4—6;  x.  3»;  2  Pet.  ii.  20, 21).  which 
L  is  dreadful  beyond  description.* 


Of'tkt  Feast  of  LnUavmed  Bread. 


Having  treated  pretty  largely  of  the  passover,  we  proceed 
to  the  feast  of  unleavened  bread,  which  immediately  fol- 
lowed it.  and  was  kept  neven  days,  from  the  firteeutli  of  the 
uiontli  Xiitan  to  the  twenty-first,  inclusive;  an  appeara  from 
the  two  following  p«Magw ;  the  first  from  the  book  of  Exodus : 
"  In  the  first  month,  on  the  fourteenth  day  of  the  month,  at 
even,  ye  shall  eat  unleavened  bread,  until  tlic  one-and-twen- 
tieth  day  of  the  month  at  eren;"  chap.  xii.  18.     Again,  from 

*  BssMm  Wiuiitf,  tM  Huh«r  OB  the  IVpc^  p.  531— d^O^  Dublio, 
IMA. 

On  tlw  Bubjeci  of  the  puaovrt  tn  ^rrteral,  with  ih«!  rctt  of  the  loduMi 
already  qaMed,  m*  Ltgtttfcot,  id  hi*  TcmpU  Service,  chap.  lu. — siv.; 
utd  Spetieer,  I>e  Lrgibos  llctwsor.  lib.  ii  cap.  tv,  ton.  I.  p.  S93 — 310.  Id 
Wiuii  (£omon.  f'odefW,  »  •  ^ood  abtidgmaii  of  what  Bocfcui  baili  uti) 
on  the  tubffct. 


47« 


JBirittH    ANTIQDITII18. 


[^ooov  ni> 


the  book  of  Numbers:  "  In  the  foiirtecntb  day  of  ihe  firal 
inootii  ts  the  pasAOvcr  of  liio  Loni ;  aud  iu  the  6fteeatfa  day  of 
tliii  month  is  the  fuasl;  seveudays  shall  azileav«ned  bvead  be 
Mtsn;  in  the  first  day  ih^  be  an  holy  CDnTocation;"  efaap> 
Kxviii.  l£i.  17.     WLeu,  therefore,  it  ia  said  in  the  sixtecnUi 
chapter  of  Deuteronomy,  "  Six  days  aliail  thou  cat  nolta- 
vened  bread,  and  on  the  seventh  shall  be  a  ftolentu  a«>eiiib)y/' 
ver.  8,  it  cannot  be  meant  that  they  wcfo  to  usa  utilLttvened 
bread  six  dnyn  only;  but  that  baring  eaten  it  »ix  da.ys,  tliey 
nhould  concludo  the  festit-al  on  the  aeventh  with  a  soWmn  a»- 
sembiy,  continuing  to  eat  unleavened  bread  on  thia  day,  •• 
tliey  had  done  on  tlie  hix  preceding,     llie  Saiuahtim  text 
uiid  tlie  Septuagiut  read  likewise  in  the  thirteenth  chapter  of 
lixodus. "  Six  days  ahalt  thou  eat  unleavened  bread,"  ver.  6, 
and  nut  aeveu,  as  it  is  in  the  Uubrew  copy  ami  the  Targ^mn. 
Thtr  v«ry  day  of  the  puiMO\-er,  viz.  tlie  I'oui Lceiitii  of  S'iaaii, 
ia  called  the  tirst  day  of  unJearc^ed  breud.  both  b)-  Hi.  Mat- 
thew and  St.  Mark:  Matt.  xxvi.  17;  Mnrk  xir.  \2:  i«hor«aB, 
according  to  the  pussngu  before  cited  frnm  the  book  of  Num- 
bers, the  fifteenth  day  of  the  month  boinff  said  ia  be  the  Uru 
day  of  the  feast,  that  is,  of  unluavonerl  bread,  tbe  day  of  ibe 
passover  was  the  day  before  the  first  day  of  untearawd  hraad. 
Some,  therefore,  suppose,  that  Tj>b>rv  is  put  bv  the  evangelislx 
for  wportpa,  as  it  is  in  tlic  hrsl  chapter  of  St.  John,  whuiv 
John  the  Baptist  says,  **  He  that  comes  after  me,"  wfHant^  fum 
rjv,  that  is,  «r/>ort^c>  "  was  before  me ;"  ver.  30.     Thus  upt^v 
rifitpa  rwv  ttZvfttitv  should  be  rendered,  not  "the  first  day  of 
the  feast,"  but  "  the  day  before  the  feast   of  unkavt-ned 
brvad."*     I  apprehend,  however,  there  i*  no  need,  in  order 
to  Holrc  the  difficulty,  to  have  recourse  to  thi»  more  unnaual 
meaning  of  the  word  wpotroc ;  for  these  two  feasts,  the  pasmror 
and  that  of  unleavened  bread,  though  distinct  iu  themselves,, 
yet  followed  close  upon  one  another,  and  being  unileil  inta 
one  continued  festival  for  eight  days  together,  hence  the  name 
of  either  of  lliem  came  to  be  used  fur  both.     The  feast  of  na- 
leaveiied  bread  is  called  the  passover  by  St.  Luke.  chap,  xaii,' 
1;  and  why  then  may  not  the  feast  of  the  passover  be  called 
the  feast  of  unleavened  bread  by  St,  Matthew  nnd  St.  Mark,) 
eapecially  since  the  pas&ovvr  also  was  cat  with  unlaaveiuid^ 
*  H^Iaitd.  .\niiq.  ^n  iv.  aect.  ili.  p.  450,  36  nlil    1111. 


CHA?.   IV,]       FR\8T    OV    UNLEAVENED    BREAD. 


479 


bread ;  and  thb.  iiolwithBUndii^  the  feaat  of  unleai^cftud 
bread,  properly  ao  called,  did  not  begin  till  the  n«xt  day,  at 
leMt  DOt  till  the  eveoing  of  the  paschal  day?  For  it  must  be 
remembered,  the  Jews  celebrated  their  sabbath,  and  all  sacred 
festiv;Ji*,  from  tvcniiig  to  t^uiiing.  This,  indeed,  gives  ua  the 
hmt  of  another  solution,  which  ia  espoused  by  some,  namely, 
that  the  paschal  day  in  called  tlic  first  day  of  unleavened 
brend,  becauM  th«  least  of  uideaven«d  bread  began  oa  the 
evening  of  tliat  day.*  Bui  the  former  soluLioa  is,  I  think, 
the  more  Haiiiifuclory. 

Duriuj^  the  whole  continuaiico  of  this  festival  they  nii^fbt 
not  cttt  any  lenvcncd  bread,  nor  ao  much  as  have  it  in  their 
liouaea;  Kxud.  xlt.  la.  18.  lit.  Core,  therefore,  must  be 
taken.  befoFc  tlie  foaat  began,  to  "  pui^  out  the  old  leaveii." 
u  the  apa>itte,  in  allusion  to  this  rite,  exprenes  it ;  1  Cor.  v.  7. 
ConccriUDg  thtii  matter  the  modem  Jews  am  superatitiously 
exact  and  scrupuloas.  The  master  of  the  family  makes  a 
diligent  search  into  every  bole  and  crevice  throughout  the 
bouae,  Itttt  any  crumb  of  leavened  bread  should  riimain  in  il, 
and  that  not  by  the  light  of  the  sun  or  moon,  but  of  a  cawUe. 
And  in  order  that  this  exactness  may  not  appear  altogether 
auperHuoiis  and  ridiculous,  care  is  taken  to  conceal  some  scraps 
of  leavened  broad  in  Home  comer  or  other,  the  dincovery  of 
which  occaeionii  mighty  joy.  This  search,  nevertheless,  strict 
aa  It  la,  doeH  not  give  him  entire  satisfuction .  After  all,  be 
beweobss  God.  timt  all  the  leavetwd  bread  which  is  in  the 
house,  an  well  what  he  has  found,  an  what  he  lias  not,  may 
become  like  the  dust  of  tliu  eartli,  and  be  reduced  to  nothing. 
And  aa  (hey  are  tbiw  AuperalitioiMJy  careful  in  purging  out  the 
old  leaven,  so  tlicy  are  no  less  exact  and  scrapuiouK  about 
making  their  bread  for  tlie  feast,  lest  tlwre  should  be  any  for- 

laufitation  in  il,  or  any  thing  like  Iraven  mixed  with  it.     For 

'instance:  the  com  of  which  it  is  made  mniit  not  be  corriod  to 
Uie  mill  on  the  hurac'b  bare  btick,  lest  the  heat  of  the  bono 
Id  make  it  femient;  the   nek  in  which  it  im  put  must  be 

^onftdly  exammed,  lest  ihemi  afaoold  be  any  remainder  of  old 
neal  in  it.  which  might  prove  like  leaven  to  the  new  meal; 
the  dough  must  be  made  in  a  place  not  expotMfd  ti>  the  son. 

[leet  th«  heal  of  the  sun  HhuuM  innke  ii  ferment ;   and  it  miittt 


*  BaUiul.  ukl  Mfua,  p  *M.  M6. 


460 


JEWISH    AKTiqtllTIBIi. 


[SOOK-lll. 


be  put  into  the  areo  immediately  after  it  is  made,,  leal  h.  ahoald 
fermeDt  it«^lf.* 

From  the  Jews,  probably,  tiie  Roman  Catholics  hare  bor- 
rowed many  euperstitioas  niceties  about  the  com  and  doa^, 
of  which  they  make  their  bust^. 

The  ponishmcnt  to  be  indicted  on  any  who  nea;lected  to 
daauae  their  houses  frotn  leaven  against  the  feaut,  is.  in  the 
judgment  of  the  rabbies,  tcoorging.t  Bot  the  penalty  for 
eating  leavened  bread  during  the  fe^ttival,  is.  according  to  the 
law  of  God.  to  be  "  cut  off  from  the  coogregabon  of  Inael/' 
Exod.  xii.  19;  the  same  ptmishment  which  is  threatened  to 
the  neglect  f>f  rircumcinoa.  Gen.  XTii.  14;  and  to  Aevpral 
other  tre8pasiies,l>otliagaiiiBt  the  moral  and  ceremonial  laws; 
as  to  wilful  sinning  in  contempt  of  the  divine  authority,  Narob. 
XV.  30,  31 ;  to  profaning  the  Babbath.  Exod.  xxxi.  14 ;  to  the 
eating  of  fat  and  blood.  Lev.  vii.  25.  27  ;  and  to  seierat  other 
riolations  of  the  law.  But  what  this  rro  rhtreth.  as  the  rab- 
biea  call  tt,  from  r^3  charath,  sKttit,  or  cutting  olf,  signified, 
is  rather  differently  conjectured  by  various  writers,  than  cer- 
tainly determined  by  any.  Some  make  it  to  signify  excom- 
munication; others  death,  to  be  inflicted  by  the  magistrate; 
others  death  by  the  immediate  hand  of  God.  Othen  say 
it  was  making  a  man  childless,  so  that  his  family  and  his 
name  perished  in  Israel.  Maimonides  would  have  it  be 
the  extinction  both  of  the  soul  and  body,  or  perishing  like 
the  brutes;  and  Abarbanel,  the  loss  of  future  happineas.} 
But  hardly  any  one  of  these  senses  will  suit  all  the  cases 
in  which  this  punishment  is  threatened.  It  eould  not 
mean  excommunication  from  the  church  of  Israel  when  it 
is  threatened  to  the  neglect  of  circumcision,  because  no  per- 
son was  a  oterober  of  that  church  till  he  was  circumcised. 
Nor  could  it  mean  death  to  be  immediately  inflictwl  hy  the 
hand  of  God,  since  the  Israelites  neglected  circumctsion  with 
impunity  during  their  journey  in  tKe  wiMenwBa,  for  forty 

*  $««  BuKlorf.  Sjrnag.  Judaic-  cap.  xni.  p.  M4 — 3W,  ad  «dit.  Dsd. 
tHI ;  and  Maimon-  du  Solenniuw  PSKhidis,  cap.  ti. — r.  p.  843 — BTT. 
Cranii  Fascicul.  Se^ilimi. 

t  Maimgn.  de  Solotuuiale  PsKbalis,  c^  i.  p.  S90 — W,  Ci«ui  Fiabcul. 
Septiiai- 

t  Abarbanel.  Dinert.  de  Pnok  Excidli,  sd  calecn  Bustorf.  Diom  d« 
Spamalilnu  m  DtvoniB,  where  thcw  Mvsral  opjnwna  an  tsanhncd. 


CnAP«  IV.]       PBAl^J*    OWLRAVENRO 


nm 


481 


y«Ara  together;  Jaah.  v.  .5.  \or  ronlH  it  nis^iify  the  wiiui* 
puaultmeni,  wh«n  threatened  to  the  neglect  of  the  pa&Mver, 
lince  that  ordinance  was  shatnofully  tie^ecte<j  daring  several 
wicked  reig^ns  of  the  Jewish  kings,  till  Hev-ekiah,  ami  after 
him  Joiitnh,  nrvived  it;  2  Chron.  xx\.  xxxv.  It  is  most  pn»- 
babJe,  that  rro  ckerttk  is  a  general  name  for  several  sorts  of 
puni^ment.  which  were  to  be  determined  by  the  nature  of 
the  oH'tince.  Sumct  iui«ft  it  seems  to  impurt  puniithinent  hv  ihe 
judge,  and  Rometimes  by  the  more  immediate  band  of  God.* 

The  first  and  last  days  of  the  feast  of  unleavened  breud 
were  to  be  kept  as  sabbaths,  holy,  and  free  from  all  servile 
work,  except  dressing  of  victuals,  which  was  unlawful  on  the 
weekly  sabbath  (compare  Kicod.  lii.  I(i.  with  chap.  xxxv.  'A); 
and  they  were  likewise  to  he  solemnized  by  a  holy  coni-ocalion. 
But  we  6nd  no  precept  concerning  the  keeping  the  Hve  tnter- 
nediate  daya,  btwdes  their  ahttumiii?  from  leavenetl  bread, 
and  ofleriDg  certain  sarritices  on  each  of  theia ;  Numb,  xxviii. 
17 — 26.  However,  ihe  rabbies  have  abundantly  supplied  these 
defects  by  their  comments ;  they  allow  tJie  time  to  be  »penl  m 
mirth,  and  all  lawful  recreation  ;  and  name  of  them  allow 
works  of  necewity  to  be  performed,  while  othrr^i  think  it  un- 
lawful  even  to  take  up  a  straw,  or  to  pick  tbcir  teeth.t 

One  remarkable  otfenng  that  was  to  be  made  at  this  feast 
was  the  sheaf  of  the  timt  fruits  of  the  harvest ;  Lev.  xxiii.  10, 
11.  For  though  this  feast  was  kept  soon  after  the  vernal 
equinoSf  yet,  in  that  worm  climate,  the  barley,  which  was 
usually  sown  m  ^'oveniber.  became  rigie  at  this  season.  Dot 
if  it  happened  ihat  the  harvest  was  not  forward  enough  to  he 
fit  to  cut  at  the  middle  of  Nisan,  they  mtercalaled  a  month, 
which  they  called  V'eadur,  and  Uie  next  Nisan,  and  no  put  utT 
the  fettlivai  a  month  longer-t 

Tlie  day  on  which  this  ofTeriug  was  made,  is  »aid  to  be 
"  the  morrow  after  the  sabbotb  ;*'  Lev.  xxiii.  11.  By  which, 
though  some  have  understood  the  weekly  aahbath  that  fell  in 
the  timo  of  this  festival,  yot  the  Jews  more  generally  under- 
stand by  it  the  first  day  of  the  feast.  Mccording  to  which  sense 

'  Mi.  S«idcii  liaih  tnaird  brfivljr  on  the  chcrcth,  Dc  Jwr  Nat  rt  Ocnl. 
bb.  vb.  tap.  is.  ud  Uc  Sjiwd.  Itb.  t.  esfi.  ri. 

t  &M  ibew  lutd  vsnuiu  wtkn  psrticalan  la  Boxiorrt  Syiwg.  Juduc, 
cap.  UK.  p.  430 — 433,  ddfftiil. 

I  ScrLigfaiibot,  KoTwHebr  Mbu.  xii   I 

-J  I 


482 


JKWIfill    AKTIQUITIES. 


[aaax  iii. 


the  SeptuaginI  renders  it  riiorai'p«i»'nK*f>««'"ic."  the  morrow 
after  tlie  first.'*  Thu  Targum  of  Onkelo«  render*  it,  "  after 
the  least  day ;"  and  Josephim  says  exprttUy.  "  ni  S«vrtpii  rw 
atvfitttv  v/tipa,"  Sec,  on  the  second  day  of  unleavened  bread, 
which  ii  the  sixteenth  of  Niaan,  they  take  of  the  fruits  of  the 
harv«at  which  they  have  not  touched  before ;  and  eateeming 
it  theirduty.  first  to  pay  dae  honour  to  Qod,  from  wfaoni  they 
hare  ruceived  their  liberal  supply,  they  oftec  him  the  tirat 
fruits  of  tlie  barley.* 

The  rabbles  inform  us,  that  this  sheaf  ivas  ^tbered  and  pre- 
pared fur  tlie  offering  with  a  great  deal  of  ceremony,  which,  aa 
we  haveuoaccouutofitiu  Scripture,  we  paaa  over  iu  aileoea.'t' 

The  moral  signification  of  this  title,  the  ofiering  of  the  first* 
Iruita,  was  undoubtedly  to  be  au  acknowledgment  of  hu  good- 
new  "  who  gives  miu,  buth  the  former  and  the  latter  rain,  in 
its  seaMD,  and  reserreti  lo  men  the  appointv-d  weekx  of  har- 
vest," Jer.  V.  24;  and  also  of  iiis  ri^t  to,  and  propriety  ia, 
those  booDties  of  hii«  providence,  in  coneef^uence  of  which  he 
may  bestow,  or  take  Utem  away,  as  he  pleases,  Hos,  it.  H,  9  ; 
and  likewise,  to  leach  them  to  look  up  to  God  (or  his  blessing 
to  ruiuler  thmr  earthly  enjoymenta  and  poaoessions  profitable 
and  dehghtful ;   1  Tim.  iv.  4,  5. 

There  might  also  be  a  typical  signification  of  this  rite,  an 
referhn^  to  the  resurrection  of  Christ,  trhuiHt!  itacrifice  and 
death  had  been  just  iwfure  rttpn-^untud  by  lIuil  uf  llu-  juiHchal 
lamb,  and  wluch  la  conipsred  by  our  Lord  himtielf  to  com 
falling  into  the  ground  and  dying,  alter  which  it  spriogs  np 
aud  briugfl  forth  fruit;  John  xii.  '24.  Accordingly,  the  apoatJe 
Miith,  1  Cor.  XT.  20,  as  it  should  seem  in  reference  to  this 
type,  "  Now  i»  Christ  risen  from  tlw  dead,  and  is  become  the 
first-fruits  o(  them  thst  slept. ":^ 

*  Joseph.  AntK^.  Ub.  iii,  cap.  x.  Md.  v.  p.  177,  178,  cdH.  Utrerc.; 
Me  iIm  LiKhlloai.  Iforw  Uebntic.  Aci.  *iL  1 

t  See  Airuwottli  oii  Le«tt.  nuii.  10;  lightfgot'i  TvmpW  Serrioe.  cbp. 
\'w.  McC  u. :  Oufnni  d«  Sacrificiis.  lib.  i.  up.  viii.  kcl  vi.  p.  S7,  Londm, 
IflYT  I  Mifka.  liL  Sotab,  cap.  vii.  weu  iii.  vol  ;  Wa|emeil.  UNa.  ui.  p.  U9^ 
3<>0,  vdii.  Surenbiu. ;  et  tit  Menacboib,  cap.  i.  cum  noi.  Bwnor.;  « 
UaiRKm.  KitB.  r. 

1  On  the  <heaf  of  ihe  fint-fruiu,  wc  abu  R^UumI.  Antiq.  pwt  tv.  cap.  iu. 
Met.  Till.  p.  404 — 466;  Uouingpn  Aimot.  iu  Dodwih.  lib.  iiL  cap.  *.  Mtel 
iii.  tiM.  III.  Tnaeot.  1716-  On  tli«  fvw  of  unWavened  iHWid.  ■««  4tc 
■uUton  bflbrr  r^fcrnd  id  nn  the  paaaovvr. 


1 
I 


* 


CHAPTER  V. 


OF    THE    FEAST    OF  .PENTECOST. 

Thk  pentecost  wot.  tlMtsooond  of.thBthree^graod  fastivala 
iot  theecclesiastieal  year»  at  which  all  tlu.  m&lsK  were  to  appear 
bdare-thc  Lord  at  the  national  altar. 

U  is  called:  by  several  nameain  the  OldTeaUment;  astha 
feast  of  wedca,  the  feast  of  harvest,  and  the  di^  o£  the  6nt>- 
ffuite.  la  th«  New  Teatament  it  is  styled  pentecoat ;  and  tha 
rabbies  have  other  names  for  it,  calling  it  "  the  day  of  giving 
tt»  kw,"  and  rnav  gn^atretk,  the  wotd  which  ve  noder 
"  fti  aelemn  assembi]*." 

lit.  It  is  called  "  the  feast  of  weaks,"  Exod.  nxiv.  33» 
because  it  was  celebrated  seven  weeks,  or  a  week  of  wflidui 
after  the  passaver;  or  rather,  aftu  the  first  day  o£  the  feast  of 
(mle^veoed  bread ;  for  the  oomputatioa  of  the  seven  weeka 
began  with  the  aeooDd  day  of  that  feast,  and  the  next  di^ 
after  th»  seven  weeks  «era  completed  waa  the  feast  o£  pen* 
tacost.  Thus  it  is  aaid  m  Leviticils,  "  Ye  ahall  count  unttl 
yo«  fipon  the  morrow  aCter  the  aabbaAk,.  from  the  day  Uut  y<a 
teot^kft  the  riieaf  of  the  wftTa^offeriag^  siaveii  sahbatlu  shall  ba 
conyiete,  even  to  the  morrow  after  tfae  aorrenth  sabbath  shall 
ya  nninbei  fifty  days;"  chap.  xxm.  L6.  16.  By  the  semn 
sabbaths  here  mentknod,  we  ar»  to  aadacstaiid  seven  weaka; 
and  nitiaiandeFed  iatheTaEgmn  and  in  the  Scptiugint ;  ui 
which  seoao  wa  find  the  word  am^^arov  used  in  Uie  New  Tea** 
taanent :  Hu  Phariaes  in  tfae  paiabki  laitk,  npmuw  Sic  nv  os^ 
jiatov,  "  I  fast  twice  a-week ;"  that  is,  on  the  second  and  fifth 
days,  on  which  lasting  was  reconnnended  by  the  tradition  of 
the  elders ;  and  which  were  accordingly  kjept  every  week  as 
fasts  by  the  devout  Jews.    And  in  the  first  verse  of  the  twenty- 

2  I  2 


4R4 


leWTSR    ANTTQUITIRS. 


[rook  ni. 


^m 


lanav  ctv 


dently 


es 


eighth  chapter  of  Matthew,  fiiat<  aa 
the  "  first  day  of  the  week ." 

The  rabbieH  lay  great  stress  upon  the  precept  to  count  the 
seven  sabbaths,  or  weeks.  And  Maimonides  remarks,  Oiat  it 
was  to  the  honour  of  this  lestival  Uiut  they  were  obliged  to 
count  the  days  of  its  approach  from  the  preceding  pajasorer,  as 
a  man,  expecting  his  best  and  most  faithful  friend  at  an  ap- 
pointed time,  is  accustomed  to  number  the  days  and  hours  till 
his  arriral.*  Accordingly,  the  modem  Jews  make  an  act  of 
devotion  of  counting  the  days  from  the  passover  to  the  pente- 
coftt,  be-t^inning  the  computation  with  a  solemn  prayer  or  be- 
nediction, in  this  form:  "Blessed  art  thou,  O  Lord  our  God, 
the  Lord  of  the  world,  who  hast  aanctiAed  us  with  thy  pre- 
cepts, and  commanded  us  to  number  the  days  of  the  har- 
vest; and  this  la  the  first  day."  Thus  they  go  on  with  their 
prayer,  or  benediction,  till  the  seventh  day ;  cheu  they  udd, 
"Now  there  is  one  week;"  and  so  they  proceed  with  the 
same  act  of  devotion  every  day  to  the  evening  of  the  pea- 
tecoftt.f 

This  counting  is,  io  some  places,  performed  pubhcly  in  the 
synagogue.  But  whether  it  be  ihum  performed  or  not,  every 
master  of  a  family  is  obliged  to  do  it  every  eientng  at 
home.t 

Vow  since  there  were  seven  weeks  complete  between  the 
first  day  of  the  feast  of  unleavened  bread  and  tJie  day  of  peo- 
tecost,  it  is  made  matter  of  inquiry,  on  what  day  of  the  week 
that  remarkable  pentecost  fell,  when  the  Holy  Ghost  was  shed 
Ibrth  on  the  apostles  ;  which  is  said  to  havt*  Wen  tv  rv  ovft- 
WAtfpova^t  Ttfv  itufpav  njf  «'ii»7TficoiJTi|c,  the  meaning  of  which 
is  ambiguous,  a*  it  may  cither  signify,  when  the  day  of  penteooU 
was  falHIIed  and  over ;  or,  as  It  is  rendered  in  our  E'^gliril 
rernoD.  "  when  it  was  fully  come;"  Acts  ti.  1.  The  former 
sense  is  mo<tt  agreeable  1i>  the  romnion  meaning  of  the  worI 
wXrtfHHa.  and  tlic  ti;xt  is  acrordingly  rendered  m  the  Italian  v«r- 
■ion,  "when  the  day  of  pentecost  was  fully  gone."  This 
sense  Dr.  Lightfoot  prefers,  and  not  without  reason:^  for 

*  Msiiaoo.  Morah  Neroch.  part  lii.  cap.  xliii.  p.  47 1 . 
f  Honioger.  in  Godwin,  lib.  iii.  rsp.  v.  wet  t.  p.  57.%,  S7G 
]  Sw  Brntorf.  %yaMg.  Juitiiie.  rap.  n.  p.  441,  ^d  rdrf 
f  Honr  Hebr,  in  lac. 


I 
I 

I 


I 

I 


rHAf.  v.l 


THE    PKMTKGDST. 


Biiicd  Clirist  ate  hi*  la»l  pusBover  od  the  same  day  with  tlie  rest 
of  the  JowB.  as  we  htive  already  proved,  namely,  on  the  four- 
teenth of  Niaan,  which  was  Thursday;  the  next  day.  on 
which  he  was  cruclHcd,  iimiit  he  the  liret  d'd.y  of  the  feast  of 
uiileaveued  bread;  therefore,  the  sixteeiitli  day,  the  Saturday, 
was  ihc  first  day  of  the  Aeven  weeks  between  that  and  the 
pentecoet;  coowqaently  tho  fiftieth  day,  or  the  monow  after 
the  fl«Tenth  sablMth  or  week,  which  wait  the  day  of  pentc- 
coftt,  must  fall  on  the  Saturday,  or  the  Jewish  sabbath- 

Tht'  Doctor  apprehends  no  reason  can  be  assigned  for  "  the 
fliAciples  Iwmg  till  with  one  accord  in  one  place,"  on  the  day 
when  the  Holy  Ghuttt  descended  upon  them,  more  reauonable 
and  probable,  than  that  they  were  Bftsembled  for  the  celebra- 
tion of  the  Lord's  day;  which  must  be,  tlierefun;,  tliu  next 
day  after  the  paniecost.     Upou  which   he  farther  obMrves, 
tiiat  our  Lord,  in  fulfilling  Berend  types  by  which  he  was  re- 
'|)ref)eiited,  did  not  confine  himself  to  the  day  of  the  typo,  hut 
deferred  the  accomplishment  to  the  day  following.    It  was  uot 
upon  the  very  day  of  the  pasaover,  but  on  the  ensuing  day, 
that  "  Christ  our  passorer  was  sacrificed  fur  us ;"   1  Cor.  v.  7. 
It  waH  not  on  the  day  that  the  sheaf  of  the  first-frutia  was 
i^otferod,  but  the  next  day,  that  Christ  became  the  "  lirHt-fruita 
lOf  them  that  slept;"  I  Cor.  xv.  '20.     In  tike  manner  Ue  vup- 
fpoacs  the  descent  of  the  Holy  Ghost  was  not  on  the  day  of 
fpaotecoKt.  but  when  it  was  gone,  or  tlic  uext  day   ah«r. 
^Iilev«rtli«l«w.  our  English  version,  "when  the  day  of  pen- 
Itecost  was  fully  come,"  i*  supported  by  tho  uee  of  the  word 
l-irAiipcw  in  Mvcral  places  of  tlic  Septuagint,  as  Dr.  Hammond 
lath  fully  Ahown.*     Thus  in  the  erangehst  Luke,  art  nrX^o- 
h^vrav  Vfitpoi  otcTM,  which  we  render,  "  when  eight  days  were 
Liccomplifhed  for  circumcising  the  child,"  Luke  ii.  :2I,  must 
laignify,  not  when  the  eighth  day  was  over,  but  wbeu  it  was 
[come,  for  on  that  day.  according  to  the  law,  circumcision  was 
,to  be  peHbrmed  ;  I^vit.  xii.  2,  3.     SuppuHing,  then,  it  was 
ilhe  very  day  of  pentecoet  when  the  disciples  were  thus  as- 
isi-mhled.  and  the  Holy  Ghost  came    upon  them,   it  might 
wveilhelehs  be  the  fintt  day  of  the  week,  or  the  Lord's  day  ; 
I  for  as  the  Jews  reckoned  aQ  tlicir  sacred  and  festival  days 
*  Ses  MsamcMd  tn  lor. 


486 


JRI 


[kOOB  Hi 


ftMU'tfae  cvenini^,  mo  we.  hnvn  the  testiinany  both  of  Rabbi  So- 
kmba  and  Maimonides/  that  ihey  began  the  eompntation  of 
the  MTcn  weeks  from  the  erening  of  the  mxt«en(h  of  NiMm.+ 
{nsomach,  thai  tbo  Snturday.  f>n  whirh  fvurSarioiir  Inv  in  the 
ecpiilcbn!,  vtaa  not  one  of  the  forty-nino  days  which  madp  ne* 
Tcn  weeks  complete ;  bnt  chat  erenin^  and  the  firnt  Hay  of  the 
week, on  which  Christ  ivse  from  thr  dt-ad.madc  ihr  first  day 
of  the  first  wpek;  and,  consequently,  Kriday  pvcningand  -Sa- 
turday were  the  forty-ninth,  and  the  Lord's  day  was  the  Bf- 
tielh.  or  (he  day  of  penteco?!t.  Thus  it  afpoars.  that  accord- 
ing' (o  tfie  manner  in  which  the  Schbesi  computed  the  tertn 
weeks,  the  day  of  pentecoftt  that  year,  when  the  Holy  Ghosl 
descended  npon  the  apoHtles,  waa  the  (ir^t  day  of  the  week. 

According  tollie  computation  of  the  BaithuHians  and  Kar- 
raites,  the  day  of  pentecoet  always  fell  on  the  firet  day  of  the 
week;  for  hy  "  the  Rahbath  on  the  morrow  after  which  th« 
aheaf  was  offered,"  and  the  computation  of  the  neven  weeks 
b^pin.they  nnderstnnd  the  weekly  sabboth  (or  the  sabbath  of 
the  creation,  as  the  Scribes  call  it),  which  fell  in  the  paachii] 
week.  So  tliat,  according  t^  tbem,  the  first  day  of  the  week 
was  always  the  first  day  of  the  forty-nine  days  or  seirn  week* ; 
and,  conticquontly,  the  fiftieth  day,  or  peuiecoet.  was  alwaya 
the  first  day  of  the  week.^ 

Jdly.  It  was  calleil  "liip  feast  of  hari-est,"  fixod.xxiii.  16, 
un  tile  following  account,  according  to  the  learned  Mr.  Jo- 
seph Mede,  because,  as  the  hanrest  began  at  the  pasaover,  ao 
it  ende<l  at  penteco9t.§  Bochart  in  of  the  pauie  opinion,  who 
saith.  that  as  about  the  time  of  the  passorer  the  sickle  was 

*  R.  Sotofn.  «Hed  by  Uvyer  ia  iiM.  ad  Alegillstb  Taaaith,  cap.  i.  p.  7i 
ad  calcnu  Tncua.  d«  Tempor.  et  Kustis  Uubrvaram;  Mudmd.  dv  S&ch- 
Gcib  Jugtbus,  cap.  rii.  !«ct.  xxii.  p.  477,  Crcnii  Kascic.  Sexti. 

t  See  aLsA  Mcgillaih  Ta&nith,  ttbi  mpra,  p.  4—6. 

I  R  Ohail.  de  Bartenora  ib  Mt*lin.trt.(^ngi)rah,  cap.  ii.  9eei.lv.p419; 
MfirUath  Tianith,  nbi  n|Ma.  S««  ihe  ditpais  cttactrainn  thk  aompufhoa 
la  M«y«T,  de  Tempor  «t  Fwtw  UHinegr.  pun  ii.  capi  iiti.  mcl  aa. — xait. 
p.  395—297 ;  Iteluul.  Antiq.  put  i«-  cap.  iv.  kcL  in.  iv-  p.  474 — ITe,  3d 
edit.;  Liber  Coiri,  ^atn  iii.  tcci.  xlL  p.  317,  cum  nut.;  Buuwf.  in  toe. 
p.  318.  319;  UglilfgiH,  Ilorv  llebr.  Act  ii.  I;  Setdva,  dtf  Anna  CitiU 
joOKormn.rap.  rii. 

S  .Mode's  Diurib.  disc  vKal  p.  M9  erfhii  Works. 


enxr.  vJ\ 


TRt   PKJSTKCCWT. 


497 


brought  out  for  cuttiog  tlie  com.  lo  about  |)CiiiecoAt  it  wai 
laid  Dp  again,  the  harvest  beiiifi;  entirely  finiahed.*  And  it  is 
likefTiK  the  sentiment  of  Godwin.  Itut  it  doth  not  ^ccni  to 
be  justly  founded:  for  at  this  feaHt  the  tirst-fmits  of  their 
wheat  harreet  were  brought  and  o0ere<l  to(ltt>d;  on  which 
account  it  was  called  "  Uie  feuat  of  harvest,"  ut  thui  name  ia 
expliiineil:  "  the  feast  of  harvest,  tlie  liret-fniits  of  thy  la- 
bour, which  thou  hast  sown  iu  thy  field. "  Now  a£  the  first- 
fruits  of  the  barley  harvest  were  oflfered  at  tlie  very  beginning 
of  it.  as  we  have  shown  tu  the  Jost  chapter,  so  it  is  reasonable 
to  suppose,  the  Aist'fruitJi  of  the  wheat  harvest  were  likewise 
tfiieted  at  the  begiuoing  of  it,  and  not  delayed  till  it  was  over, 
and  all  brought  into  the  lxim».     Heiice. 

3dly.  Another  name  of  thia  feast  ta,  "  the  day  of  the  firat- 
fruits,"  as  it  is  called  in  the  tweuty-^ighth  chapter  of  th»  book 
rtf  Numbers,  ver.  26,  liecauM'  on  that  day  they  were  to  "  oiFer 
a  new  wheflt-'otfering  bntA  the  Lord  of  two  loavos  of  tine 
Aoor  baked  with  leaven."  as  we  are  infonned  in  Leviticns, 
rhap.  xxitt.  10,  17;  and  these  were  to  be  HC-nnipanied  with 
anininl  Hacrifices,  namely,  "seven  lambn,  without  bleiiiish,  of 
the  firM  year,  and  a  buUoek  and  two  rams  for  a  bamt-otfiBr- 
ing,  a  kid  of  the  goats  for  a  sin-vtfering,  and  two  lamba  of  the 
first  year  fora  sacriHce  of  pcacc-olTeriogs ;"  ver.  18,  lit. 

It  may  to  us  seem  veiy  strange,  that  the  wheat  harvest 
ihould  not  bc^n  in  Judea  till  seven  weeks  after  the  barley 
Inrym;  whtnits  we  arc  accustomed  to  see  them  both  to- 
gether. U  was  otherwise  in  the  easlera  oou»trieB;t  in 
Egypt  patticniarly,  the  barley,  it  is  said,  was  smitten  with 
the  hail,  for  it  was  in  the  ear,  whefcas  ifaa  wfaeaCaad  tlie  rye 
were  not  smitten,  for  they  were  not  grown  np;  Exod.  ix. 
31.  32. 

It  is  inf^nired,  why  leaven  was  used  in  the  bread  odercd  ul 
l>entecost;  whereas  tt  was  expretuily  forbiddon  at  the  pass- 
over? 

The  rabbies  say,  because  their  bread  at  the  passowr  was 

*  BochuL  llieRff.  pari  i.  lit*,  iii.  oap.  uii.  Up«r-  torn-  ii.  \i  S5T,  edif. 
int.  Sec  alM  Faller.  MiMith.  lib.  ai.  csp.  xi. :  spud  Criiicca  Sscrw,  ton. 
a.  p-  t»7,  sdil-  UwL 

t  Vid.  Bochafl,  ubi  uipn,  p.  aS7.  85B. 


I 

■ 

I 


I 


4S8  ^^jBwmffWrfgmTraS^  [book  lit. 

in  commemoration  of  their  sudden  departure  out  of  Egypt, 
when  they  could  not  tttay  to  hsve  it  le8vciie<L ;  but  the  loaves 
offered  at  pcntecost  were  in  behalf  of  the  bread  which  they 
were  ordinarily  to  eat.* 

4ihly.  This  feast  is  styled  in  the  New  Testament  «vn)Ko<n-ir, 
that  is,  the  fiftieth;  becauue  it  waa  kept  6ity  da^ii  after  the 
paswover,  Pasor  in  his  Lexicon  supposefc  the  word  wifM  to 
hn  under&tuod.  wtlh  which  the  feminine  adjective  muniKotn-ii 
■gtees.  This,  however,  would  make  a  aad  tautolo^  of  the 
expression  in  the  Acts,  mi'  rmffmvrmwtvniKoaTni:,  chap.ti.  1 . 

otbty.  The  rabbies  call  this  feftst  "  the  day  of  the  giving 
of  the  law ;"  for  it  16  the  constnnt  opinion  of  the  Jews,  that 
on  thiis  day  the  law  was  given  on  Mount  Sinai,  namely,  on 
the  Sflieth  day  from  their  departaro  out  of  Kf^'pt/j*  Thi^  is 
collected  from  tlie  nineteenth  chapter  of  Exodus,  in  the  first 
verse  of  which  it  is  said,  that  in  the  third  month  (or  in  the 
third  new  moon,  an  the  Hebrew  word  S'lp  chofUtfik  signifies), 
when  the  children  of  Isniei  were  ^one  forth  out  of  Hgvfjt.  the 
same  day  (that  is.  the  day  of  the  new  moon)  they  came  to 
Sinai.  Adding,  therefore,  to  this  day  twenty-nine  for  the 
laat  month,  and  fifteen  davs  of  the  tintt  moutb,  it  uiaknt  furly- 
five  from  the  time  of  their  departure  from  Egypt  to  tlieir 
arrival  ut  Sinai.  To  which  if  we  add  the  day  when  Moses 
went  up  to  Gwl  in  tlie  mount,  Esod.  xix. ;),  and  the  next 
day  when  he  reported  hitt  mc&aagc  from  God  to  the  people, 
and  returned  their  answer,  ver.  7,  8;  and  the  three  days 
more  which  God  guve  tliem  to  prepare  Uieniselvex  (vr  bis 
coming  down  utuung  them,  v«r.  1 1 ;  there  were  just  fifty  days 
from  tlie  first  passover  to  the  giving  the  law  at  Mount  Siuai  ; 
to  which,  therefore,  according  to  Maimonides,  the  institution 
of  this  fcaiit  had  a  special  regard, 

*  Abariwoct  in  Lev.  iii.,  cited  by  Lifhtfeot  hi  his  TfRipto  Sorrier,  chep. 

IIV.  (WCt.  lY. 

t  Miitnion.  Month  Nevoch.  pan  iii.  cap.  xliii.  p.  471,  uho  nuke*  iJn 
•l<>s)gn  of  {i«ntecoai  iw  h«  a  ineinuml  vf  the  giviBg  of  »hv  law.  Mmt- 
bwMl,  wlio  diffen  with  bim  a»  iwilieckvign  vf  ihe  matimuoa,  admiu,  aerer- 
thelpH,  ihai  it  was  cvlvhrHlcd  in  ihv  Mine  day  on  wlitch  the  law  ms  pivca. 
Sre  Mpy*r,  Dc  TetnpoT.  ci  Fcsiis  Hebrsor.  part  li.  cap.  iiii.  necl.  xvt  ivii. 


CHAP.  V.J  THE    PENTECOST.  489 

6thly.  The  rabbies  again  call  this  feast  mxif  gnat$ereth  ;* 
the  word  which  we  render  "  solemn  assembly,"  Lev.  xxiii.  36; 
Deat.  xri.  8;  which,  though  it  is  never  applied  to  the  pente- 
coBt  in  Scripture,  yet  they  in  a  manner  appropriate  it  to  this 
feast,  calling  it  niSQT  gnattereth,  kot'  (^oxiiv.  The  reason  of 
which  might  be.  as  Dr.  Ijghtfoot  conjectures,  because  this 
feast  consisted  of  one  solemn  day  only,  whereas  the  feast  of 
the  passover  and  of  tabernacles  had  more.'t' 

The  more  immediate  design  of  this  institution  seems  to 
have  been,  that  they  might  thankfully  acknowledge  the  good- 
ness of  God  in  giving  them  the  froits  of  the  earth,  and  beg  his 
blessing  on  the  bounties  of  his  providence,  by  their  offering 
the  first-fruits  of  their  harvest  to  him;  and  it  doubtless  bad  a 
typical  reference  to  the  first-fruits  of  the  Holy  Spirit,  and  of 
converts  to  Christ,  after  the  erection  of  the  gospk  kingdom, 
by  means  of  Peter's  preaching  on  the  day  of  pentecost.;}; 

'  See  the  Chaldee  PoniphTue  on  Numb,  xxviii.  96;  Mtihn.  tit,  Oner*- 
chin,  cap.  ii.  sect.  iii.  (om.  v.  p.  196.  See  abo  Reland.  Aotiq.  put  it. 
cap.  iv.  MCL  iii.  p.  4T2 — 474;  and  lightfoot'i  Temple  Service,  chap.  iri. 
sect.  iv. 

t  Hone  Hebr.  Act.  ii.  1 . 

t  See  on  the  pentecoat,  Meyer,  De  Teniporibus  et  Festis  Hebmonun, 
part  ii.  cap.  xiii.;  Keland.  Antiq.  part  ir.  cap.  iv.;  Lightibot,  Hors  Heor. 
Act.  ii.l,  and  Temple  Service,  chap,  ziv.;  L^dekkerde  Republ.  Hebraior. 
lib.  ix.  cap.  v. 


CHAPTER  VL 


fa(bfai,al 

^  It  bHtcroe  called  the  "fctrfi^Uihaii^  in  the  cod 
ef  the  jrcer,'"  End.  znnu  16,  faccaaee  ai  thb  MBMB  the  whole 
karrcet*  BOt  «alj  flf  the  ceiB,  bst  ako  of  the  TBrt^  and  other 
fnKtm,  tor  whidi  thejr  were  to  txfnm  their  thank  fiilneee  to 
0«d,  at  All  feaat.  waa  nwqdeteJ;  Lev.  sub.  3B. 

U  began  on  dw  fifkeenth  day  of  the  moth  Tian.  the  fint  of 
the  cirfl  and  the  aerenth  of  theeedeaiaatical  yeaT,aiid  was  to 
be  cekhratcd  tcvcn  daya:  "  The  fiAeenth  day  of  the  aerenth 
■wothahallbetheieaataf  tahaMdeaforaeTeBdays;"  Lev. 
xsiii.  34.  To  which  then  wm  abo  added  an  ei^ith  day, 
which  waa  to  be  obaerfed  with  pecvfiar  acdeniiii^:  "  Sercn 
daya  shall  ye  offer  an  offerii^  made  by  fire  onto  the  Lord;  oa 
the  eighth  day  shall  be  an  hcdy  cmiTocation  onto  j^oa,  and  ye 
shtiU  offer  a.n  uSenae  made  by  fite  ooto  the  Lord ;  it  is  a  so- 


ClIAP.vr.]       THb    I'K.IST  or  TABBftXACLSS. 


401 


KeiiiLilyaccoriiiagunto  the  niiinni*r;"  chup.  viii.  Itjt.  Tbt*  seven 
days  ara  exprwaly  said  id  Leviticus  to  luve  been  kept  ia 
commemoratiou  of  tb«ir  dwdling  m  lentt>  to  tho  witderuutis  for 
forty  yvAK,  chap,  xxiii.  42,  43 ;  the  eigbth  day,  lh«reforu, 
was  properly  tho  feast  of  ingathering,  on  which  they  wer«  to 
give  thanks  for  their  whole  harvest,  "  kftcr,"  ob  it  la  oxprcaMd 
in  the  book  of  Deuteronomy,  "they  bad  gathered  in  their 
corn  ar*d  their  wine,"  chap.  xvi.  13 — 16.  Indeed,  there  ia  no 
mention,  in  this  last  pumge,  of  this  cigfath  day,  but  only  of 
llic  festival  of  aoven  days.  NevcrthslcsB,  these  beingobserved 
on  a  aepamte  account,  namely,  to  oomtnemoiHte  their  dwelling 
in  tents  in  the  wilderoees,  wemay  conclude,  that  the  rejoicing 
and  thanksgiving,  cnjuiacfl  at  this  feKlival  on  acraunt  of  the 
harveet,  were  chiefly  if  not  wholly  appropriated  to  the  eighth 
day.  And  it  is  observable,  that  they  were  commanded  to 
dwell  in  booths  no  longer  than  tiie  seven  days;  a  circumstance 
which  shows,  that  the  eighth  day  wwt  iwt  observed  oa  the 
Mine  account  as  the  Mven  preceding,  ^eveftheless,  as  the 
names  of  the  feast  of  the  paMover,  and  the  Peast  of  unlea- 
vened bread,  which  immediately  followed  it,  are  frequently 
coufounded,*  so  the  feast  of  tabernacles  and  of  ingatherii^. 
though  properlydiitlinct,  yet,  following  clone  u|ion  one  aiiuthvr, 
are  *»onielirnes  upoken  of  as  one  feast,  nnd  the  name  of  either 
indifferently  applied  to  both.  It  was  probably  the  eighth  day, 
which  is  ordered  to  bo  kept  ivitli  the  solemnity  of  n  sabbath, 
anil  not  the  Reventb,  concerning  whtch  thi^re  is  no  such  ap- 
pointmeni  in  the  law,  thut  is  styled  by  the  evangelist  John 
"  the  loHt  and  groat  day  of  the  feast."  chap.  vii.  37;  that  is. 
n1*  the  feast  of  tabernacles^  ver.  '2. 

The  flrfit  day  of  this  feast  was  to  be  kept  as  a  sabbath,  Lev. 
xxiii.  39,  and  during  that  and  the  six  following  days  they  were 
to  dwell  in  tents,  oc  booths,  mode  of  branches  of  several  sorts 
of  (ree«.  which  are  {wrticulHrly  mentioned,  ver.  40.  Tho 
name  of  the  fintt  sort  is  i*n  if'J  gieh  hadhar,  which  we  ren- 
der, "  goodly  trees."  Th«  Jews  will  have  it  to  mean  tho 
cilron.t  The  next  is  called  non  thamar,  or  the  palm.  The 
third  is  roy  XS  gMis  gnahhnth,  which  Higniftcs  uny  thick  or 

•  Sw  befert,  chsp.  i»-  p.  47S. 

f  R«luid.  Anliq.  pari  i*.  *«p.  ».  Isct.  \x.;  lloUin|t«.  in  Ood*iB.  Itb.  lit. 
np.  ri  Mct.  Hi.  hm,  i«.  p.  Ml— H4. 


k^iHbchi 


TW 


1&. 


ftlfcrllke 


Unt 


CMUbc 


.mdM 


Ifc^ 


e  bK.     It  «ppnn  Asa  ibc 

in  LerideaB.  h  is  a^  and,  **  Voa  ttmM 
cake'ailfaB  teK  d^  tfe  bn^k  of  gMdl^  ti^  fanwdie*  or 
p«te  tan^  nd  dbe  W^  if  tkick  tiHi.  nd  wflon  of  ll» 

hnak-j  and  yv  afaill  iqaiee  bdoR  t&e  Lisnl  vavr  Gal  seven 
dey*-"  ThcM  beef  b»  and  bnadMKtfeSaMaaBeaaiidcnUiMl 
10  b*  for  OMlung  tbeir  bool^;  b«t  the  Phuiseei.  tlwt  ihey 
were  to  be  canied  u  ibiir  heads;*  wUdi  ii  tbe  ^ncbee  oT 
Ibe  Bodem  Jem  to  thu  dsy.  1^  be  together  one  bnoch 
of  pelm,  Uuee  branches  of  mrrtle.  and  one  of  wiOov.  This 
tbry  carry  in  their  right  hands,  and  in  their  kft  they  hftvc  a. 
bnJioh  of  citn»,  with  its  rmit,  or  at  leaat  of  pooweitrDn,  when 
they  cannot  procure  aneh  a  branch.  With  theae,  every  day 
uf  the  feaat,  that  ii,  for  neren  dayi,  they  m&he  a  proceesion  in 
their  a3magogne3  round  their  reading  doffca^  aa  their  anecstora 
did  round  thr  walUof  Jencho,  in  token  of  the  expected  don- 
fal  of  their  enemies.f  Under  each  of  thcee  branches  b  mya- 
lery  in  comprehended.  The  palm,  jiewnnwh  as  it  bean  an 
insipid  fruit,  is  an  cmUetn  of  the  hypoente.  The  myrtle, aa  it 
haa  a  Ira^mnt  sntell.  ahhuu<;h  it  be  barren,  reeemblee  thoee 
who  perform  good  works  Mitbout  the  law.  The  wUhnr  ia  en 
enbleni  of  the  wicked,  and  Uie  citron  of  tJic  rightoout.}:  They 
■tvo  turn  about  with  these  brenclieK  to  thu  Tour  cardinal  points, 

*  Tbrlawl,  Aniiq.  tibi  utipra ;  »ot  JoMph.  Antiq.  lib.  tii.  <ap.  x.  mn.  i>. 
)t.  I7A,  Milt.  Ilav<-n-. 

(    tUixiort.  ttyn*||.  Jurfoic.  rip.  xx>.  p.  4M,  401. 
i    Ittnlft/r.  Sj(n»n,  iiiriaif ,  r^p.  xm   p.  HT,  9d  fdll 


I 


eiiA*.  Ti.l 


THR  TKABT  Or  TABSKN ACLRS. 


493 


and  shake  or  push  with  them  each  whv,  and  upwards  and 
downwards,  to  drive  the  devil  from  tliem.*  While  they  are 
makine  this  poccssion,  tiicy  aing  lloaannah ;  whence  this 
fenst  ifl  called  by  the  mbbies  the  ilotiannah ;  and  somctinaes 
the  branches  are  called  by  the  iHuue  uauie.  On  tiie  last  duy. 
which  they  call  Husanuali  Rabbah,  or  the  great  Uosannah. 
they  make  the  procetwion  i^even  times  together,  in  memurv  uT 
the  siege  of  Jericho.  The  form  of  the  Ko&annah  in  tiieir 
ritual,  which  they  «ing  on  this  occaftion.  i»  remarkable :  "  For 
thy  sake,  O  our  Creator,  Hosannuh  ;  for  thy  sake,  O  our  Re- 
deemer, HoAanoah;  for  thy  sake,  O  our  Seeker.  Iloaiiiinah;" 
as  if  they  be^eeched  the  blessed  Trinity,  saith  Dr  Patiick.*}^ 
to  nre  them,  and  send  them  help.  This  feaat  is  kept  with 
the  greatCHt  jollity  of  any  of  tlieir  festivals,  especially  uit  tlie 
«if^tb  day ;  when,  according  to  the  law,  they  were  to  feast 
and  rejotCL'  u|ion  their  having  gathered  in  their  corn  and  their 
wine.  Hence,  in  the  Talmnd,  it  is  often  called  Jfl  c/uig.  the 
feast,  vor'  ttoxtv  ■  and  Philo  calls  it  loprwv  fuyiariiv,  the  greats 
est  of  the  feasts ;];  and  hence  Ukewise  this  Jewish  festival 
came  to  be  more  taken  noUce  of  by  the  heatUeus  Lliau  any 
other.  It  is  prubable  king  Cecrops  took  from  it  the  hinl  of 
the  law  which  he  ordained  at  Athens,  "  that  the  muster  of 
every  family  nhould  vJixr  harvest  make  a  feast  fur  his  senriuits, 
and  eat  together  with  them,  who  hod  taktn  pains  with  him  in 
titling  hia  gnmnd."^  And  as  this  Jewish  festival  was  kept 
at  the  time  uf  the  vintage,  or  prctHaiUy  after  it,  when  "  they 
had  t^athereil  iii  llieir  cum  and  their  wine,"  it  Ht  nut  unlikely, 
thot  the  heathens  borrowed  their  Uacchaualia  from  it ;  and  this 
might  lead  Plutarch  into  that  egregious  mistake,  that  the 
Jews  celebrated  this  fextival  to  the  honour  of  Bacchus ;  for  he 
•aitli  in  his  SympoBui.|  "  tliat  in  the  lime  of  the  vmlage  the 
Jews  upread  tables,  fumishe«l  with  all  manner  of  fruits,  and 
lived  in  tabernacles,  especially  of  palm  and  ivy  wreathed  to< 
getlier.  and  they  call  it  the  feast  oi  tabernacles ;"  "  and  tlien 
a  few  days  aha,"  saith  he  (referring,  1  suppose,  to  the  last  day 

*  Buxlorf.  rtp.  ix.  p.  43Q.  i  pBlhck  on  Ixv.  xxut.  40. 

I  Sw  Wolfii  Cunr  rfiBoIoi;-  u.  Joh,  *-u.  37 

f  Mscrob.  Salunisl.  lib.  1.  cap.  x.  p.  tSt,  edit.  Oraaov.  Luifd.  Bai.  lOTO. 

II  Phiurrli.  Syisfui.  lib.  r/.  pnb.  v.  Opot.  wn.  ii.  p.ATl,  eilii.  FiancoC 

leso. 


494 


jeVISH    ANTIQUlTtm. 


[S«OK   III. 


of  the  foMl).  "  ihey  kept  anollier  festivitr.  which  openly  almws 
it  WM  dedicated  to  liacChtw;  for  tb*y  carriwl  boughs  of  p»lmih 
&c..  in  thtrir  hamia.  with  which  they  wcM  tnia  the  lonphi. 
the  Le*ite«  (who.  he  fancies,  were  stj  callefl  from  F.wtoc.  one 
oi'the  names  of  Unrchutt>  goiiif;  before  nilh  inKtrumetilti  of 
miurie."  ACc.  ■ 

Althougli  oiilr  the  first  and  lastdnys  of  thw  fdist  ware  tu-l>e  ^ 
kept  :iK  Hubbalhit,  ihen>  were,  nevertheleas.  peculiar  sad  ttx*- 
traordinary  R&chftcei  appointtid  for  every  day  of  it;  Kauib. 
xxix.  12,  et  setf.  On  ijie  first  day,  "  ihirteeo  youug  h^t- 
toeks,  two  rams,  and  fourteen  lambe  of  the  first  year,"  we 
aaenficed  ;  whernii  on  the  other  festivals  two  bullocks  kuI^ 
ftoed;  see  Numb,  xxriii.  11,  19.27.  The  next  day  twelve 
bulloclts  were  sacrificed,  and  to  on,  with  the  decrease  of  one 
buUbck  a  day,  iill  on  the  seventh  day  only  Beven  buUudn 
Were  offered ;  which  in  all  made  seventy  bollocks.  The  limbs 
aiitl  the  rams  also  were  in  a  double  proportion  to  the  number 
sacrificed  at  any  other  festival.  The  doctora  give  this  rM«on 
for  the  daily  diminution  of  the  number  of  the  bullocks;  the 
whole  mnnber,  iiay  thev,  being  sei%nt\',  wn^  according  to  the 
buiguftges  of  the  seventy  nations  of  the  world  ;  nod  the  dinii- 
nuthm  of  one  every  day  iUgnified,  that  there  nhould  be  a  gm- 
dual  dirninntion  of  those  nations  till  all  things  were  bronghi 
under  the  government  of  the  Mefisinh.*  Others  mpposo  this 
diminution  had  a  respect  to  the  savKnty  years  cif  man's  age,^y 
which  is  dailv  decaying.'t'  ^| 

For  the  eightti  ilav,  though  it  was  properly  a  distinct  fes-       ' 
trral,  and  was  to  he  kept  with  extrBi>nltnary  sokinnily,  ft.'wer^^ 
sftorifices  were  appointed  than  for  any  of  the  foregoing  seven .  ^| 
On  every  one  of  them  two  raraa  were  oHered  and   fourteen  ~ 
lambs ;  on  this  day  there  were  but  half  aa  niaay ;  and  wheretui 
ieven  boUocks  were  the  fewest  that  were  offered  on  wky  of 
these  days,  on  lliis  there  was  only  one;  Numb.  umx.  36.     Ry 
.which.  Dr.  Patrick  saiUi.  God  consulted  perhaps  the  weak 
neas  of  mankind,  who  uaturally  grow  weary  botl)  of  the  chai^ 
and  labour  of  such  services,  when  they  are  long  continued  ; 
and  therefore  he  made  them  every  d»y  less  toilsome  and  ex- 

*  H.  Solonwo  in  Nunb,  tin.  cited  bj  LifrlitlaM  in  his  Tsmple  Swvios, 
cbsp.  x*).  wet.  L 

f  Abailwtvl  tn  Nund).  xxix.  etwj  tijr  Lightfaoti  uU  npts. 


FaV.  VI.]        THE    I'KAST    OV    TA  BBRNACI.BB.  4K 

pensive  ;  and  put  theni  in  mind  likewise,  that  the  multiiiideof 
lacfiiiccsdid  not  procure  their  acceptance  with  (iod,  and  that 
in  lenf^  of  time  they  would  oome  to  nodung,  and  be  utterly 
abolibhixl.  to  establiRh  something  better  in  their  room.* 

Befuro  we  diHoiiss  the  (!crt-moaics  of  this  feasl,  ne  muit  nM 
forget  to  mentioa  a  very  extraordinary  one,  of  which  the  r«l>^ 
bies  infonn  us,  though  there  ir  not  the  least  hint  of  it  iti  the 
law  of  MoHes,  riotnithbtaiiiliug  lie  givcK  a  more  particular  de- 
scription  uf  this  feast  than  of  any  other ;  namely,  the  dniwing 
water  out  of  the  pool  of  Siloum,  and  pouring  of  it,  mixed  n  ith 
wine.  OQ  the  Nacrihce  as  it  lay  on  the  altar.f  This  tliey  are 
xaid  to  have  done  with  Hucb  expressions  of  joy,  that  it  became 
ti.  common  proverb,  "  He  that  never  saw  the  ivjoicing  of 
dmwing  water,  never  saw  rejoicing  in  all  his  life. "^  To  this 
ceremony  our  Savtour  ia  suppoeed  to  refiEfr,  when  "  in  the  hst 
day,  the  great  day  of  the  fenst,  he  stood  and  cried,  saying.  If 
any  man  thirM,  let  him  come  unto  mc,  and  drink  :  he  that  be- 
lieveth  on  me,  as  the  Scripture  hath  said,  out  of  his  belly  shall 
flow  rivers  of  living  water,"  John  vii.  37,  3H  ;  thereby  calling 
off  the  people  from  their  caiual  mirth,  and  festive  and  |H}mp- 
OU8  ceremonies,  to  seek  spiritual  refreshment  for  their  snuls. 
The  Jews  pretend  to  ground  this  custom  on  the  following 
passage  of  Isaiah^  "  With  joy  shall  y«  draw  water  out  of  the 
wcUsof  salvation;"  chap.  xii.  3.  This  hbation  was  performed 
every  day  of  the  feast,  at  the  tiutwof  tbemorning8acrifice;§but 
the  greater  part  of  ihnr  rejoicing  on  that  occasion  was  adjourned 
till  evening ;  when  u  wild  and  ridiculoun  iieene  of  mirth  was 
actetl  in  the  couit  of  the  temple,  by  Ihoee  who  were  esteemed 
the  wise  men  of  Israel,||  namely,  by  tho  elders  and  members 
of  the  Sanliedrim.  the  rulers  of  the  synagognen,  und  doctors 
of  theichoolM,  and  ttiich  others  as  were  nuwt  honourcil  for  their 

*  Sm  pBuicti  Id  toe, 

t  Sm  Ifab  Mfwuouj  detcTibed  m  Mtinum.  d»  Aacntu-iiii  Jn^bus,  ra(>,  v. 
Met  vU.  p.  4D4,  405;  CnmuFuctc.SckU  m  Annot.  (j>«*tui.  L'Cniprrrar, 
■d  OOA.  MiiUoUi,  cap.  li.  i«ct.  i.  p.  67— ^dO,  edit.  LngiL  Rsl.  1730;  or  m 
Uuhs.  Somtfaiu.  loin.  v.  p.  U3j  344. 

t  MUu.  lit.  Succah^  np.  «.  »tn.  i.  torn.  ii.  p.  177,  edit  SuKtilnii. 

f  MsioMxi.  ubi  fupm,  bscl  vi. 

II  Mjiimnn.  in  l^uUbb.  cap.  vHi.  mtt.  xii.  et  •«).  See  thi  quatstioas  fa 
TtUnudid  Babylonlct  eud«>  Sitccuh.  by  Daelu,  uoL  l  li.  id  oa|i.  f.  mm.  iv. 
p.  *M,  U2,  T^iecL  id  Rhen.  17U. 


496 


4KWlftn    ANTIQVITtES. 


[book   III. 


age  and  piety.  All  the  iempl»>niiutic  played,  and  theee  M 
inen  danced,  v  bile  the  urotnea  in  the  btt  Iconics  round  the  court, 
and  the  men  oo  the  ground,  wen  spectators.  All  the  sport 
WW  to  Kee  these  venerable  fathtfrsofthe  nation  skip  and  danee. 
cbp  their  hands  an<)  bing ;  and  they  who  played  the  Tool  most 
egregiooaly,  acqoitted  themselvfrs  with  most  boDour ;  for  in 
t^  tliey  pretend  to  imitate  the  example  of  David,  "  who 
danced  before  the  Lord  with  all  hti  might,  and  Mud,  I  will  \to 
yet  mote  vile  than  this,  and  be  bane  m  my  nwn  si^ht ;"  ^Sam. 
vi.  14.  22.  In  this  mauner  tliey  tipent  the  greater  port  of  the 
night,  till  at  length  two  priests  sounded  a  retreat  with  truni- 
petH.  This  mad  festivity  was  repeated  every  evening,  except 
oil  the  evening  before  the  sabbath  which  fell  in  this  festival, 
and  on  the  evening  befora  the  laM  and  great  day  of  the  feast. 
(t  Hceiuo.  thet«e  two  evenings  were  accounted  too  holy  for  such 
ridiculous  gambols.* 

We  can  be  at  no  lo«s  for  a  reaaon,  why  the  feast  of  inga- 
thering, which  waa  annexed  to  the  feast  of  tidHHTiiicles,  waa 
celebrated  at  thia  aeason  of  the  year,  wbcn  the  vmtagc,  a* 
well  a«  the  coni  harreat.  was  newly  finished;  in  reapoet  lo 
which  the  feast  is  said,  in  the  book  of  Exodus,  to  be  "  in  the 
end  of  the  year,"  chap,  xxiil.  10,  though  it  was  not  celebrated 
till  three  weekn  after  the  new  civil  year  began;  and  so  the 
next  wonls  seem  to  explain  it,  "iu  the  end  of  the  year,  wheii 
thou  ha^t  gathered  thy  labours  out  of  the  field  ;"  in  whirli 
sense  it  comes  nigh  our  autumn,  the  latter  end  of  tlie  year.  Or. 
pcrhapii,  ttie  phrase  niCTl  i*lKV3  lietieeth  haihamtfi,  may  admit 
of  a  dtflVreut  version,  for  Jie  verb  IW  JatMi  signifies  not  only 
txiit,  but  ortus  est,  in  which  sense  it  is  applied  to  the  m»i|r 
of  the  sun.  Gen.  xix.  '23 ;  Psalm  xix.  6 ;  and  to  tfte  birth  of 
man;  Job).  21;  1  Kings  viii.  19;  Isa.  xi.  1.  Accordingly 
betieetfi  haihannh  may  be  as  Justly  rendered  i'h  ortv  cuihi, 
an  in  exiiu  anni:  in  the  beginning  as  in  the  end  of  the  year, 
and  miiy  hh  properly  be  applied  lo  the  Arst  month  tui  the  laat. 
But  it  is  not  so  obvious,  for  what  reason  the  feast  of  tabof- 
nacles  was  fixed  to  ihiHHenflon.  One  might  naturally  expect, 
that  the  nnnufil  rommeroonition  of  their  dwelling  in  tents  in 
the  witdcniesH  should  be  celebrated  at  the  some  time  of  tli« 


*  See  t  Isn^  sccouni  of  thb  otttmany  in  U(ht&K>i'>  Teiaplr  Scniet, 
fksp.  >«i-  **ty  If 


TMK  rK««T'«r-^A»ieit»iAri.Kti. 


497 


war.  whim  either  th^v  first  hetook  ihemMhvs  w  tenw  on  their 
leaving  Elgyjit  pre^eotly  aAer  the  pasBOver,  or  when  they 
quitted  their  tents  npon  their  entrance  into  Canaan,  a  little 
before  the  paiuovcr,  which  whk  Iccpi  iu  the  plains  of  Jericho; 
Joshua  r.  10:  whereaH  this  fua^t  was  appointed  to  be  cele- 
brated  at  n«ar  aix  months'  distance  from  either. 

Rabbi  Jacob  Levila  conceive)),  that,  n»  it  was  usual  with 
people  in  wami  ctimatea  to  lire  much  in  tenta  or  booths  in 
fluinincr,  for  coolnesa,  God  piirpodely  directed  the  celebration 
of  this  feast  to  be  delayed  to  that  sirason  of  the  year  when  the 
cold  mornings,  winda,  and  raine.  ordinarily  ohUged  them  to 
quit  their  booths  and  bi'takc  lliemKelves  (o  tlieir  houses;  that 
it  might  appear,  their  dwelUoji  m  booths  at  this  time  was  not 
for  contenience  or  pleasure,  but  in  obedience  to  the  Divine 
comuiaitd.*  Maimonides,  on  the  contrary,  observes,  that  this 
feust  was  wisely  Axed  to  that  HeaaoD,  when  the  people  m^ht 
dwell  in  booths  with  the  least  inconvenience,  because  the 
weather  was  then  moderate,  and  they  were  not  wont  to  be 
troubled  either  uith  beat  or  with  raio.f 

Uthers  bav«  tfaerefon-  endearoured  to  prove,  tha^  this  was 
the  time  of  the  \-ear  when  Mo(M;t>  came  down  the  second  time 
from  the  luounl.and  bruught  tliem  the  joyful  newn,  lliut  Ciod 
was  appeased  for  the  ain  of  the  golden  calf;  and  that  he  had 
accordingly  ordered  the  tabernacle  to  be  reared,  in  token  that 
now  he  no  lon^r  disdained  to  dwell  amoni;  thou,  in  memory 
of  which  this  feast  is  supptised  to  be  up|>u(iiied.  However, 
this  is  assigning  a  quite  dilleruut  reason  for  their  dwelling  in 
booths  or  tabemach»  from  that  which  the  Scripture  assigns ; 
for  according  to  the  Scripture  this  appointment  was  designed. 
not  ill  commemoration  of  God's  dwelling  in  the  tabernacle 
among  thcni,  but  of  their  "  dwelling  in  tents  forty  years  in  the 
wilderness." 

The  learned  Joseph  Medc's  apmion  seems  to  l>e  the  most 
probahlc.aawcll  asthcniost  ingeniouB.^  namely,  that  tliis  feast 
wu  affixed  to  the  time  of  the  year  wh«n  Christ  was  to  be 
born,  and  the  dwelling  in  ubernuclcs  was  uitendcd  as  a  type  of 

*  MsTcr-  il*  Tcmpnnbus  et  Fcsiu  Hebrvor.  pan  ii.  cap.  K«i.aieef.  ir. 
p.  «1B,3t9 
. .  i  MaiRtttB.  Morth  {V«««cli-  lib.  lit-  cap.  xliii. 

I  M«(le'»  Dwinb.  dtKMln{l.p.»»orbu  Worki,  edit  lerr 

3k 


U^  VI.]      Till:    TIME    Of    CHRUT's    IKK  I'll. 


waiting  without,  was  the  itay  urcxiiiatiun.  or  tho  tenth  of  tlw 
mnnth  TiHri,  which  IVII  (lut  ihai  vcar  alioiit  the  inuUllr  of  Scp- 
tambcr.  As  Boon  as  jOurfaarias  liad  fulfilled  the  days  of  his 
tuiuistration,  Jului  Lhi>  lla|>tiat  wui>  twDccived.  that  is.  tuwartl 
the  end  of  September.  Our  Saviour  was  couceired  six 
months  after,  that  is,  toward  the  end  of  March,  and  con- 
serguently  hit  birth  must  fall  out  toward  the  end  of  Decero- 
her.  This  is  the  ground  upon  which  the  fe^st  of  oar  Strriour'ti 
nativity  was  fixed  to  the  twenty-fifth  of  December.*  How- 
ever. Uiat  it  is  erroneous  is  ven,'  evident;  for  j^acharias  was 
not  in  the  holy  of  holiea.  into  which  the  hi^h-pric-at  only  en- 
tered, when  the  aogel  appeared  to  him:  but  by  tht*  altar  of 
iucease,  which  stood  in  th«  sciDctuanr  without  the  veil,  Luke  i. 
1 1  ;  at  which  ultar  the  common  priotits  performed  their  daily 
miniitlry.  NcltJier  was  Zacliaria*  the  biiih*pneat;  for  we  aro 
told,  that  "  he  wa^  of  the  counte  of  Ahia,"  and  that  hm  lot 
*'  was  to  bnm  ineeofle,"  ver.  a.  9 ;  wbcrcoa  the  high-priest  waa 
of  no  cour^i-  at  nil,  nf-itht-r  diil  hurniti;<  incen.<ie  in  tli<*  moat 
holy  place  fall  to  him  by  lut,  but  wua  part  of  hu  proper  and 
pecuUar  office.  Accordingly  there  ia  no  reawn  to  conclude, 
tbut  tba  day  when  the  angel  apijcarvd  to  Zarhnriat  wan  tliu 
day  of  expiation,  which  is  the  foundation  of  the  coinuioii 
opinion  concerning  the  tim«  of  the  birth  o4' Christ, 

I  add  farther,  that  not  only  is  the  mlgar  opinion  of  the 
Haion  of  his  natirity  destitute  of  any  just  ground ;  but  thet« 
ne  good  ami  valid  arguments  again&t  it.     F(S'  inatanoe, 

There  was  a  decree  from  Cteaar  Augustus  issned  and  exe- 
cuted at  this  Kcaaon.  that  nil  peraons,  womeu  as  well  as  men, 
should  rupuir  lo  tlieir  rcSf>eclivo  cities,  to  be  taxed,  or  en- 
rolled.  This  occasioned  the  Virgin  Mary  to  come  to  Bath' 
Uhem  at  that  time;  where  the  was  delhrered.  Bat  smtly 
tills  decree  was  not  exeiwted  in  the  middle  of  winter,  which 
was  a  very  severe  season  m  that  country,  and  highly  inoon- 
veoMnt  for  travelling,  especially  for  such  multitudes,  and  in 
pojiicular  for  women  in  Moiy's  condition ;  as  may  bo  inCerrod 
from  what  our  Saviour  saith  in  the  twenty-fourth  chapter  of 
8t.  Matthew,  eeneeming  the  ditKcnhiea  to  which  htsdiseiplee 
would  be  exposed,  if  tbeir  flight,  prcviona  to  the  siege  and 

*  Spuilintii,  HtHm.  Eedsi.  SSOul.  i.  ««ei  ».;  d«  Nali«itaie,  svei.  iii.  p. 
i29t  J24 ;  ct  saoaL  iv.  wcL  vi.  dc  Rnibus,  p.  6M.  ediL  Lngd.  Bti.  irei. 

3x2 


aW 


JKWIftll    ANTIQUITIES. 


(llOOK  III. 


tl«8tructton    of  Jerusalem,    should    ha[ipen   in   the  winter, 
ver.  20. 

Again,  at  the  lime  when  Christ  was  bom,  there  were 
shepherds  aliroail  in  the  fields  by  night  watching  tbcir  flocks; 
certainly  a  very  untieaDonable  Bervice  for  the  ninter  in  Jadea, 
if  we  may  judge  of  the  weather  in  that  country',  aiid  at  that 
seasoD,  by  the  P«almist's  description:  "  He  gireth  snow  tike 
wool,  he  scattcreih  the  hoar  frost  like  ashes ;  he  casteth  forth 
his  ictf  like  morsels;  who  can  stand  before  liis  cold?"  Psali 
rxlvii.  16,  17. 

Upon  the  whole,  there  is  great  probability,  that  Christ  waa 
nol  born  in  Deeenibur.  nut,  though  we  do  not  pretend  to 
be  certain  of  the  real  time  when  he  was  bom.  there  are,  how- 
ever, several  reasons  to  incline  us  to  believe,  it  was  at  the 
feast  of  tabernacles;  particularly,  as  was  hinted  before,  th« 
synchro niflm  uf  the  lyi*e  and  the  anlity^ie  in  the  two  other 
principal  feasts;  and  the  same,  therefore,  was  probably  the 
case  as  to  this  feast. 

Again.  Dr.  Lightfoot  has  ofiiircd  several  arguments,  lo 
prove  that  Christ  was  ba[itized  nt  the  time  of  Uie  feaat  of 
tabernacles.*  But  when  he  was  baptized,  he  was  Mtnt  nw 
r^OKoi-ra  ap\ofuvoc,  that  is,  entering  on  liis  ihirlicth  year, 
Luke  iii.  23 :  consequently  this  was  the  same  time  of  the  yc 
in  which  he  was  born. 

Farther.  Joseph  Scaliger  observe*,  that  the  twenty-four 
courses  of  the  priests,  which  went  through  the  year,  began 
with  the  montli  Nisan  about  the  vernal  equinox;  nnd  that 
consequently  the  eighth  course,  to  which  Zacliarias  belonged, 
ministered  in  the  latter  part  of  July.  If  froni  thence  you 
reckon  the  five  months  to  the  virgin's  roncepiton,  and  nirw 
more  for  her  gestation,  the  birth  of  Ctirisl  will  fall  in  the 
latter  end  uf  September,  that  is.  at  the  season  of  the  feast  of 
labemaclefi.f 

*  Sec  hh  Harmony  on  Ijoke  iii.  31. 

t  S«e  Sc«1tg.  Fragineni.  p.  .sn,  .'iii.  ail  CAlftm  Kmaid.Tenp. ;  McJe%' 
Disirib.  dtftT.  xinii.  un  Deur.  rri.   16,  Chtiii's  Birth  isisiniMl,  •  TVsct. 
Na.  iv.  in  the  Pbteuii,  I7U7;  and  in  device  of  Utr  raninion  opiiuon,  S^ldeo 
uD  \itc  Dinli-daji  of  our  Saviour,  opud  Upera,  vol.  tii   Uim.  n    p   lioi,  d 


CHAPTER  VII. 


OF  THE  FEAST  OF  TRUMPETS  AND  NEW  HOON8. 

Having  considered  the  three  grand  festivals,  at  which  all 
the  male  Israelites,  who  were  able,  were  obliged  to  assemble 
at  the  national  altar,  we  proceed  to  consider  the  lesser  feasts, 
of  which  Bome  were  menstrual,  others  annual.  The  men- 
strual were  the  new  moons,  which  were  kept  on  the  first  day 
of  every  month ;  and  of  these  one  was  more  remarkable  and 
to  be  observed  with  greater  solemnity  than  the  r«t ;  namely, 
on  the  first  day  of  the  month  Tiari.  This  is  styled  the  "  feaat 
of  trumpets." 

It  is  proper  first  to  consider  the  common  new  moon  feast, 
of  which  we  find  no  other  institution  in  the  law  of  Moaes 
than  merely  a  prescription  of  certain  sacrifices  to  be  offered 
on  the  day  of  the  new  moon,  or,  which  is  the  same,  on  the 
first  day  of  the  month,  over  and  above  the  sacrifices  that  were 
daily  offered  ;  see  Numb,  xxviii.  11 — 16. 

The  sacrifices  prescribed  on  this  occasion,  are  two  young 
bullocks,  one  ram,  and  seven  lambs,  for  a  bumt-offcring,  and 
a  kid  of  the  goats  for  a  sin-offering,  to  be  attended  with  meat 
offerings  and  drink-offerings,  as  usual  in  other  sacrifices. 

The  number  of  the  animal  sacrifices  are  eleven,  for  which 
the  Hebrew  doctors  have  devised  the  following  reason,  be- 
cause the  lunar  year  falls  short  of  the  solar  by  eleven  days.* 
We  find  only  one  precept  more  in  the  law  of  Moses  concern- 
ing these  new  moons;  namely,  that  "  in  their  solemn  days, 
and  in  the  beginning  of  their  months,  they  shall  blow  with  the 
trumpets  over  their  burnt-offerings,  and  over  the  sacrifices  of 
their  [>eace-offerings;"  Numb.  x.  10.  But  this  is  rather  to  be 
considered  as  a  ceremony  attending  the  sacrifices,  than  as 
peculiar  to  the  new  moon  days;  for  the  same  thing  is  en- 
joined at  their  other  solemn  sacrifices,  or  on  their  other  solemn 

'  Relud.  Antiq.  put  iv.  cap.  vii.  sect.  iv.  p.  510,  3d  ediL 


502 


tKWI*«    ANTIQITITIBS. 


BOOK  Mt. 


(lays,  at  tliu  several  feasts  which  are  mstitutod  in  the  Iwciuy- 
Ihird  chapter  of  Leviiicue.  which  were  to  be  proclaiin^  as 
holy  convocatiotut,  T«r.  *2;  and  this  wsa  tilways  done  by  sound 
of  trutnpetft ;  Numb.  x.  7,  8. 

Indeed,  in  the  eighly-tirst  Ptoilni  this  secoui  to  be  menlionecll 
R»  «  rite  peculiar  to  the  new  iuood:  "  Blow  up  the  tnimiiet 
in  the  new  moon,  nt  the  time  appointed,  on  the  solemn  feoBtj 
(lay ;"  ver.  3.  But  it  18  probable  the  uew  moon,  here  men- 
tioned, was  the  feast  of  trumpets,  or  the  new  moon  at  the  be- 
ginning of  the  month  Tinri ;  for  the  use  of  which  festival  Dr. 
Patrick  suppose*  this  Psalm  was  composed.  This  was  the 
chi(?f  new  moon  of  the  year,  and  was  dtfttinguished  fi"om  the 
rest  by  peculiar  rites,  particulaily  by  the  blowing  of  trumpets, 
as  we  shall  see  hereoi^cr. 

The  tmmpet,  or  musical  instrument,  of  which  Asaph  hci 
speaks  as  to  lie  sounded  on  the  new  moon  to  which  he  refers, 
was  the  "iDW  sliaphar,  made  of  horn,  and  thcn'forii  sometimes 
rendered  the  comet;  whereas  the  instrument  used  on  the  or- 
dinary' uew  UKKPUs,  or  at  the  beginning  of  their  montlis,  was 
the  vmetn  chattotttrah.  Numb.  x.  10,  which  was  made  of 
silver;  ver.  2.  Of  both  these  instruments  wc  have  formerly 
given  an  account.* 

The  new  moon  to  which  Asaph  refers  was  to  be  kept  as  a 
sabbath,  for  it  is  called  a  solemn  fcnstday.  But!  do  not  find 
the  ordinarj'  new  moons  ever  so  styled ;  nor  docs  it  appear  by 
the  lair  of  Moses,  that  they  were  to  be  observed  as  sacred 
festivals,  or  sabbath  days,  in  which  no  servile  work  was  tA  be 
done.  They  are  not  mentioned  among  the  sacred  feasts  in 
the  twenty-third  chapter  of  l-eviticua.  Nor  is  any  thing  pre- 
scril>cd  on  tliose  days  more  than  the  olTcring  of  tJic  sacrifices 
already  mentioned  :  nevertheless,  sacrifices  relatw)^  to  and 
implying  devotion  in  the  offi^rcra,  thoee  days  were  accountod 
more  sacred  than  common  ones,  and  were  accordingly  ob- 
served by  pious  Israelite^  for  the  uxercises  of  devotion ;  they 
uaed  at  these  seasons  to  repair  to  the  prophets,  or  other 
ministers  of  God,  to  hear  his  word.  This  occasioned  the 
Shuniiinite's  husband  inquiring,  for  what  end  she  dcsirtxl  to 
go  to  the  prophet  that  day.  "  when  it  was  neither  new  moon 
nor  sabbath ;"  a  plain  intimation,  that  it  had  been  her  castom 


CHAP.  Vll.j  TUB    fXA»T    OF    TBUMrBTS. 


fi03 


to  do  Hon  tfaoudays.  Tlioocw  moons  and  wbhiiUis  arc  nicii- 
tionetl  together,  a£  days  of  publie  worship,  by  several  of  the 
propliats.  "  It  »balJ  come  to  pau,"  icaitb  the  propliut  isaiafa, 
"  that  from  one  new  moon  to  another,  and  from  one  eabbath 
to  another,  shall  all  flesh  come  to  worahip  before  me,  naith  the 
Lortl ;"  chap.  IitL  23.  Again,  "  Thu*  wiith  tho  Lord  God"  (by 
the  prophet  Ezckiel ),  *'  The  gate  of  the  inner  court, that  tooketh 
toward  the  ea^t,  shall  be  shut  the  six  working  daya;  but  on 
the  anhbath  it  Rhall  be  opened,  and  on  the  day  of  tho  navt 
moon  it  shall  be  opened;"  chap.  xlri.  1.  Ajid  in  the  follow- 
ing remnrktihle  passage  of  the  prophet  Amoa:  "  Hear  thi^,  O 
ye  that  awallow  up  the  needy,  even  to  make  the  poor  of  the 
land  to  fiiU.savinf;,  When  will  the  new  mooo  be  gone,  that  we 
may  kU  com,  and  the  sabbath,  tliat  we  may  set  forth  wheat '!" 
&c.,chap.  viii.  4, 6.  It  appear*  from  thia  paHago,  that  though 
the  law  did  not  expressly  require  that  ihey  should  abstain 
from  itervile  work  on  tlic  new  moon,  qk  it  did  on  the  labbath, 
worldly  busincBs,  notwitliBtonding,  ww,  in  a  good  meaaure, 
Inid  aside  od  thoae  day*. 

Bendes  the  public,  national  sacriticeG  that  wi*re  to  be  dTered 
on  the  new  moons,  it  was  customary  to  make  fciuts,  probably 
ou  the  more  prirate  sacnfices  oftered  by  particulilr  persons 
and  faiiulies ;  see  I  Ham.  xx.  5,  6. 

In  the  opinion  of  the  rabbi«H,  whilst  men  aie  allowed  to 
follow  their  vocations  on  the  new  moon*,  on  on  other  days, 
the  women  were  exempted  from  all  labour.  For  tltey  pre* 
tend,  the  new  moon  is  in  a.  peculiar  manner  the  festival  of  the 
women,  in  coranicmoration  of  ihoir  liberality  at  the  time  of 
erecting  the  tabernacle,  in  contributing  their  most  valuabto 
jewels  to  promote  the  magnificence  of  the  divine  stirice, 
which  memorable  action  woe  pertbnued,  tlicy  say,  on  the  new 
moon  of  tho  month  Niwn.* 

It  does  not  uppcar  in  Scripture  by  what  method  tbt>  uocient 
J«w>  fixed  the  time  of  the  new  moon,  and  whether  ihey  kept 
this  feast  on  the  day  of  the  couj  unction,  or  on  the  first  day  of 
llifi  moon's  Appearing.  The  rabbiea  are  of  the  btttt-r  opinion. 
They  tell  um,  that,  for  wont  of  astronomical  tables,  the  Sanhe- 
drim, about  the  time  of  the  new  moon,  sent  out  men  to  wntcb 

•  S*r  BwrtnrTi  Sjm^.  JwImc.  csp.  nii,  p.  4T3,  4T4,  3d  «|tt;  «  Lri- 
^kkcr.  dr  itr[Nibl.  Htknwor.  lib.  u.  np.  ii   p.  538,  J39^  Amsid.  1704. 


son 


ilEWUII    AN' 


upui)  tb«  tops  of  mountain!*,  and  trivi-  iium(NHiiU-  notice  to  , 
Ui«tu  of  iu  ^ntt  nppearnnce;  upon  ivhicli  a  lire  was  isadc  on 
the  top  of  Mount  Olivet,  which,  being  seen  at  a  distnncr, 
wa«  ansM'cred  bv  fires  on  the  lopt*  of  othiT  moiintaiiid,  and 
they  in  like  manner  hy  othera  still  mote  remote;  by  which 
lueans  the  notice  was  quickly  Kpread  through  Jtbe  whole  latitj. 
But  experience  al  length  taught  them,  that  tbi«.  kind  of  luteL-j 
ligence  was  not  to  be  dcpeuded  on,  the  Samantan^,  and] 
other  profane  persons,  sometimes  kindling  such  fires  on  ili« 
tops  of  mountains  at  a  wrong  season,  on  purpose  to  deceive 
the  people,  and  disturb  the  order  of  iho  sarred  festivals.     In 
later  times,  therefore,  the  Sanhedrim  was  forced  to  send  cr- 
presscs  on  this  occasion  to  all  parts  of  the  country. 

It  itv  fartiivr  addt.-c).  tliat  because  of  the  uncertainty  that 
would  iiltcnd  tills  way  of  fixing  tlie  tiiue  of  the  new  moon, 
especially  in  cloudy  weather,  they  observed  two  days,  that 
they  might  be  secure  of  beiu^  in  the  right.*  Hence  they 
Hccount  for  Saul's  cxpecttui>  David  at  his  tuUe  two  days 
successively,  on  the  feast  of  the  new  moon  ;   1  Sam.  xx.  24, 

The  modem  Jews  keep  this  festival  by  repeating  certain 
prayers  iu  their  synagoguc^^  and  aft«-n^'ard  by  icasting'  ii 
their  own  bouses  r|-  and  some  devotees  fast  on  the  vigil  of  H-X 
Many  of  them  add  another  ceremony  about  three  days  afler. 
They  meet  io  companies  in  the  night  in  some  open  place. 
when  they  bins  God,  in  »  prayer  of  considerable  length,  for 
having  created  the  moon,  and  for  hanng  renewed  her.  to 
tcarh  the  Israelites  that  tliey  ou^ht  to  become  new  creatures. 
Then  tlicy  leap  up  thrice  in  llie  air  as  high  a»  they  are  able, 
.,und  say  to  the  moon.  "  As  we  leap  up  toward  thee  witbout 
being  able  to  touch  tliee,  so  may  it  he  impossible  for  our  , 
enemies  to  rise  up  agaiust  ne  to  hurt  us."§ 

The  reason  of  God's  appolnliDg  peculiar  sacriftcca  to  be 
offered  at  the  new  moon  mi(;ht  be,  in  psrt,  to  make  the  time 
of  it  more  cart^fuUy  observed;  which  was  a  matter  of  consi- 
derable importance,  not  only  to  prevent  confusion  in  their 

*  Sm,'  abarr,  dup.  i.  p   4\6. 
f  Bnxtorf.  !^a|[.  cap.  xii«.  p.  j(M}.  504. 
>  Buxtorf.  rap.  nii>  p.  AB9- 

^  Sec  BssiMge'i  Hutory  ot  tlw  Jrt*ii,  brok  v.  chip.  M».  t«l.  ».  p.  4J1, 
». 


nHAKVUlJ  TIIK    PKABT    OF    TlU'MfeTS. 


fibs 


rhninology,  since  they  reckoned  by  ItmnrtnoiUhfi,  but  likcwiM 
Iwcaiii^c  tlie  true  timp  of  nbspninfj  nil  their  ^rcftt  r<^atiral*  de- 
pended upon  it.     Novcrtlicless,  1  conceive  the  chief  reason  of 
^thts  uistitution  H^is  tu  preserre  the  Ismelitnt  from  thi;  idolatry 
icf  the  lieatliens,  who  uavd  to  offer  sacrifices  to  the  new  moon. 
iThui,  among  the  Athenians,  the  first  day  of  the  month  was 
Irtf  ((f>wrarr]  iffttfHttv,  a  moflt  holy  day,  ao  Plutarch  ittylM  it.* 
k  And  there  wn»  a  law,  mic  vavfinviai^  ^iv,  to  offer  sacrifice*  on 
llhe  new  moons."|-      Some  indeed  have  ohwrved  so  great  a 
IttBMmblance  in  sevemi  articles  nfthc  j\thcnian  Inw  to  that  of 
kMoMs,  OS  to  suHpeci,  that  the  Athenian  lawgiver  took  the 
hint  of  many  of  them  from  the  Jewish  inscitntions.     Be  tboi 
as  it  will,  nolhiiipf  is  more  hkcly  thun  that  as  the  sun  and  the 
moort  were  the  principal  idols  the  heathens  wonhippcd,  it  was 
usual  for  them  to  puy  their  devotions  to  the  moon,  probably 
by  iRcritices,  chiefly  at  the  time  of  her  fint  appearing  after 
the  change.      In  order,  therefore,  to  check   this  Apeeiea  of 
idolatry,  God  commanded  the  Ivrachtes  to  offer  solemn  saen- 
ficeri  to  htm  at  the  same  time  that  the  heathena  were  Hiicrifictng 
to  tile  moon.     Accordingly  it  is  very  obecrrable,  tJiai.  iht>  nin- 
,  offering  on  this  occasion,  which  was  to  be  a  kid  of  the  goats, 
U  particularly  and  expressly  directed  to  hi-  offered  to  Jehovah; 
^'iirnb.  xxviii.  Id.     The  design  of  this,  Grotius  obtenroi,  was 
to  put  them  in  miiid  of  the  right  object  of  worship  at  n  time 
when  they  wer«  in  pf^culiar  danger  of  being  scdnccf]  to  offer 
•acrificea  to  the  moon,   after  the  manner  of  the  heotbens : 
which  remark  is  the  more  worthy  of  notice,  in  that,  though  in 
the  same  chapter  a  c;oat  is  ordered  to  be  aacnticcd  for  a  sin- 
'  oflenng,  Ijolh  at  the  feast  of  the  passover  and  at  pent«coBt 
(ver.  22 — :)0).  yet  it  is  not  said  in  either  instance,  that  it 
^IBost  be  ofiered  to  Jehovah,  though  it  whs,  no  doubt,  so  in- 
;  in  all  probability  becaose  there  was  no  such  danger 
'of  this  kind  of  idolatry  at  those  seuons  as  there  was  at  the 
new  moon.     Maimonidcs  likewise  hatb  observed,  that  "iliis 
sin-offering  is  so  peculiarly  said  to  be  unto  the  Lord,  lest  any 
•hoiild  think  thiii  goat  to  be  a  sacrifice  to  the  moon,  after  the 
miinner  of  (he  Egyptians,  who  umhI  to  ttacrifice  one  to  the 

riuurrli.  (Is  Vltindo  im  •Ueno,  Opsi-  Inn.  ■■.  p.  R38,  A.  edit.  Ptao> 
ttf.  ttfSO. 
i  VkI.  Pcliti  CotBimnl.  in  Lecsi  Aiuvss  lib.  i-  Ut- 1.  p.  M. 


CHAf.  VII. 


THE    PBAST   OV   TRttMPETS. 


507 


thou  that  alcepe&t,  and  arise  from  the  dead,  and  Chriirt  shall 
give  tliee  Light ;"  chap.  v.  14.    Accordiagly  Uiey  make  the 
nomina4iv«  case  to  i-iyti,  he  Jtaitli,  u^  be  Oioc,  God,  as  speak- 
ing by  the  voice  or  sound  of  the  trumpet.     To  thia  it  may  be 
objected,  Dotoaly  that  there  ift  no  iutimutioaLD  Scripture.  Uiat 
Uie  tnirnpetji  were  blown  for  the  p«irpo««s  MauooiudeB  ima- 
gines, but  likewise  that  tlie  apostle  would  hardly  have  referred 
to  a  Jewuh  ceremooy.   as  if  the  meauiog  of  it  were  well 
koowD,  when  he  was  writing  to  the  Gentilee,  who  probably 
.were  nnacquaJnted  with  the  ceremony  i(£cLf,  and  much  mon 
[  vith  its  design  and  uitention.    Others,  theFcTorc,  «iippoM  the 
I  ttominative  case  taXiyui^ypafvi,  tlie  Scripture,  or  Qoditpcak- 
ting  in  the  Scripture,  and  that  there  ik  a  reference  to  the  fol- 
ringpuaage  of  Isaiah:  "  Aiiae,  ahine,  for  thy  light  ig  oome, 
^.the  gloiy  of  the  Lord  is  risen  upon  thee,"  cbap.  Ix.  1; 
by  the  apOHtle,  though  not  verbatim,  yet  according  to 
the  seusv;  while  othen  appreheiKl  lhenllu«ion  a  itut  ao  niuofc 
lo  any  particular  passage  as  to  the  general  and  principal  deogn 
•f  the  sacred  oracles,  which  evideatly  is  to  awaken,  convert. 
)Uid  aave  sinners, 

It  is  an  ingeaiotM  conjecture  of  Heumannus,*  that  this 

sage  LB  token  out  of  one  t^  those  bynms,  or  spiritual  songs, 

wcrt^  in  common  use  in  Uie  Christian  cliurch  iu  those 

'^times,  and  which  are  mentioned  by  the  apostle  m  a  bubftcqucnt 

passage,  "  Speaking  to  youreelvee  in  piutlmH.  and  byninn,  and 

spiritual  vongs;"  £ph.  ▼.  19.    This  author  ob««r«-es,  that  it 

coa«i«u  of  three  metrical  linos. 

As  for  Sio  Xiyu,  he  makes  it  to  be  the  some  with  Zto  Xt^trat, 
"  whcmforo  it  issoid,"  as  in  Kom.  xv.  10.  But,  on  suppoat- 
tion  that  these  lim;M  were  taken  out  of  Kome  hymns  or  spiri- 
tml  songs,  known  to  have  been  composed  by  inspiration,  I 
should  rather  think  the  nominative  cose  to  Xtyu  may  bcdioc, 
or  wvtufta  ayiov.    To  r<?tum  to  the  subject  we  are  upon  :— 

It  may  he  farther  objected  to  Maimonidcii  and  Dome  other 
JcwB,  who  conceive  the  deugn  of  blowing  the  tnimpeta  was 

*  Ponlks,  UHN.  it  lib.  ii.  p.  390,  u  ciiml  b;  WolAu*.  tS-urw  FinkAoptm 
n  loc. 


CHAP.  Vll.]         THE    FEAST    OF    TRUMPETS.  509 

by  the  Jews  the  first  month  of  the  year ;  and  the  feast  of  ta- 
bernacles, which  was  kept  in  this  month,  was  said  to  be 
mtPTT  nsipn  tekupkatk  hashanah,  Exod.  xxxiy.  22,  which  we 
render  "  at  the  end,"-  but  in  the  margin  more  truly,  "  at  the 
revolution  of  the  year;"  importing,  that  at  this  season  the 
year  had  revolved,  and  was  beginning  anew.  So  that  the 
feast  of  trumpets  was  indeed  the  new  year's  day,  on  which  the 
people  were  solemnly  called  to  rejoice  in  a  gratefiil  remem- 
brance of  all  God's  benefits  to  them  through  the  last  year, 
which  might  be  intended  by  blowing  the  trumpets ;  as  well  a» 
to  implore  his  blessing  upon  them  for  the  ensuing  year,  which 
was  partly  the  intention  of  the  sacrifices  on  this  day  ofiered. 

The  modem  Jews  have  a  notion,  which  they  derive  from 
the  Mishna,*  that  on  this  day  God  judges  all  men,  who  pass 
before  him  as  a  flock  before  the  shepherd.  Therefore,  aa 
Baanage  saith,  their  zealots  spend  some  a  whole  month 
beforehand,  othefs  four  days,  and  especially  the  eve  of  this 
feast,  in  confessing  their  sins,  beating  their  breasts,  and  some 
in  lashing  their  bare  backs  by  way  of  penance,  in  order  to 
procure  a  favourable  judgment  on  this  decisive  day.  He  adda, 
if  Christians  should  be  told  that  they  have  derived  their  vigils, 
their  whipcord  discipline,  and  the  merit  annexed  to  them, 
from  the  Jews,  though  they  would  not  be  pleased,  it  is  never- 
theless probable  .t 

As  for  the  long  account  which  Godwin  gives  us  of  the 
translation  of  feasts,  it  is  mere  rabbinical  trifling,  without  the 
least  foundation  in  the  sacred  oracles,  and,  of  consequence, 
utterly  unworthy  our  attention.^ 

*  Mishn.  tit.  Itoiii  Ilaihanah,  cap.  i.  secuii.  torn.  i.  p.  311. 

f  See  Basnage'i  History  of  the  Jews,  book  t.  ch^.  xiii.  On  the  fvut 
of  tninpets,  see  Meyer,  de  Tempor.  et  Featts  Diebus  IIebT«or. 

t  Vid.  Bochut.  Hiercn.  part  i.  lib.  ii.  cap.  i.  Oper  torn.  ii.  p.  561,  Sfh, 
\Jf^^A.  Bat.  1713. 


CHAPTER  VIII. 


OF   THE    DAY    OF    EXPIATION. 

Oo  uw  I N  RivtcFA  thiK  (lay  tfiu  fiinst  of  fixpiatian,  wlicreas ! 
was  altogether  a  fast,  a  day  of  tlfcp  humiliutioD,  and  of 
*'  afiUcting  their  soolf  ."*  NevertheteM  he  is  mi  inconuftMiit 
with  hlni^lf.  tliHt  h«  uiidcritlaiids  the  fast  mentionc^l  in  tb<* 
account  of  Si  Paul's  voyage  to  Rome,  Actintxrii.  9,  lo  1m-' 
meant  of  the  day  of  expiation.  It  ib  true  there  is  no  cxpmi* 
injunction  in  the  law  of  Mogea,  nor  anywhere  in  the  Old  T«b- 
tomont,  tn  faeit  on  thiK  Mtlenmily.  But  diat  it  was  underetood 
tn  be  a  fast  hy  the  icws  Bp|tcara  fhrai  JosephtiNt  aud  I'hilo.^ 
who  both  Htyle  this  day  wtfriia,  "  thefa»t."  The  rabbies  com- 
muiily  dtslioguish  it  by  the  uaine  of  nS"^  HOV  (soiuu  mU>o, 
the  great  fast.^  Twtullian  likewise,  N{>eak)ng  of  the 
goats  that  were  oAcred  ou  this  day,  Bnitb.Jr/uniu  offtt 
they  were  offered  oq  the  fa»t.t|  i 

As  for  the  fast  mentioned   in  the  account  of  St.  Pai 
voyage,  and  concerning  ubich  it  is  said,  that  "  Bailing  was 
now  daagerotts,  because  the  fa«t  wax  now  paut/'  Acta  xxvii. 
9;  CnHtalio,  not  beiu;;  uble  to  coneoive  what  a  Jewish  fn.4t, 
codM  have  to  do  with  aiailtng.BBppoMfitbereisan  error  in  tb« 
Qmk  copy,  and  that  instead  of  vnvnmy  it  should  bt*  FitM^H»r. 
which  signifies  calm  weather;  and  according  to  hitn  tht*  mean* 
ing  is,  that  sailing  was  now  dangerous,  becaase  the  fine  wea- 
ther, or  calm  aeaaon,  was  now  orer.     However,  all  the  ma-l 
nuscnpts  and  anricut  versions  remonstrate  against  this  em«n*] 
datiun;  and,  indeed,  there   is   no  need  of  it,  to  support  eri 

*  Sm  an  MGOtut  of  the  itutttntion  of  this  antnul  solemnity,  Lev. 
and  eh^  ntii.  37— as. 

t  JowpiL  Afliiq.  lib.  iii.  cap.  x.  wet.  iii.  p.  173. 

t  Fbilo  d«  Viti  Moiis,  lib.  u,  Op«.  p.  508,  F,  fdlL  Coloa.  AUohr.  161 S. 

\  Mldrucb  Ituth.  slvi.  4,  ct  £ch&  lUbbati,  laxx.   1.  <|iM(*d  by  &«!»«), 
Antiq.  part  tv.  cap.  Ti.  wcL  i.  p.  492. 

II  Tcrtiilliin  advcnu<  Jw)iM»,  cap.  xir.  Oper.  p.  301,  C,  edit.  R*g«lt. 


IK.  VIM.]  THB    DAT   OV    EXPMTIOK. 


SI  I 


CimtiUio's  own  senw  of  the  passage ;  for  this  Jewish  fbat  being 
kept  oil  the  tenth  day  of  tiic  month  'liBh,  a  littie  tStm  the 
autumnal  equinox,  it  is  in  fact  the  same  thing  to  aay  the  fsst 
was  already  past,  or  the  calm  season  of  the  year  waa  ov«r. 

Before  the  invention  and  use  of  the  compass,  sailiDfi;  waa 
rarely  practised  in  the  winter  months;  and  it  wsh  reckoned 
very  dnngeroua  to  put  to  sea  after  the  autumnal  equinox. 
Hesiod  observes,  that  at  the  going  down  of  the  Pleiades 
navigntion  is  dangerous;*  and  the  ^ning  down  of  the 
Pleiades,  be  saith.  was  in  nutiimn.  when  af^r  harvest  they 
be^ii  to  pluugh.'f  Again,  speaking  of  safe  ami  prosperooa 
Muliug,  for  which  he  allotH  fifty  days  after  the  summer  sol- 
stice, he  admonishes  to  make  haste,  and  get  home  befiHu  the 
time  of  bcw  wine,  and  the  autumnal  storms,  which  make  the 
Ma  difficult  and  dangerous.^  Philostntus,  in  his  Life  of 
Apollonius  TyaneuB.iji  aaith,  that  at  the  latter  end  of  anturnn 
the  sea  waa  more  cnuettled.  And  Philo  speaks  of  the  begin- 
ning of  antamn  as  the  last  aeaaon  that  waa  At  tbf  iiarigalion.! 
Theite  testimonies  suHiciently  defnonstrete*  that  when  the 
sacred  historian  declares,  that  "  sailing  was  now  dangerous, 
b«cau8e  tlie  fust  was  alnady  pu«t,"  he  Kpeuks  aoooldinii;  to  the 
comuiun  sense  and  apprehension  of  tliobc  times;  aad  lie  like- 
wise ascertains  the  Bcaaon  of  tbe  year,  when  this  fast  waa 
kept,  lo  be  about  or  soon  after  the  autumnal  equinox;  which, 
answering  to  the  time  of  the  day  of  expiation  among  the 
Jews,  renders  it  highly  probable,  that  ibis  was  thd  pariienlar 
fast  tu  which  tlie  writer  of  the  Acts  refers.  As  to  the  ob|oo« 
tion  of  Erasmus  Schuiidius,^  that  it  is  improbable  tfaeM 
Alexandrian  marinem  should  denominate  tbe  wMonaof  tile 
year  from  Jewish  fasts  or  festivaU,  he  should  hars  obaerved, 
that  the  passage  under  coitsiderstion  is  not  the  words  of  the 
Alexandrian  mariners,  but  of  Luke  the  historian,  who  was 
a  Jew  by  natian,  and  no  doubt,  ihorelun:.  ilenominnled  tJu 
seasons  frtmi  sumo  Jewish  f«»t,  according  to  the  custom  uf  hit 
uoantry. 

*  KohkmI,  Open  CI  thm,  Iih.  li.  1  ti»~*¥>. 

t  HmnmI,  lib  II,  I.  3.  t  iloiod,  lih,  ii.  1.181—399. 

f  naHMLinVM  Ap»Ueitt,li)<.iT.iiSf>.  tr.  p.  (tie.  A.«dfLPsni.lG0S. 

I  PhJio,  LepM.  sd  CsiuB,  Op«r.  p.  TtO,  U,  tdii.  Coloo.  AUbbr.  1619. 

i  RnHmiH  Schiudiui  in  loe. 


5U 


jewisll    ANTigUITIRt. 


(^BOiJk    111.^ 


ScAligor*  conceivet  the  fa«t  liere  referred  to  waa  that  in  * 
the  month  Tebeth,  or  the  tenth  mmth,  answering  to  our 
December  or  Janufiry ;  which  fast  in  mentioaed  by  the  prophet 
Zecbariah,  chap.  viii.  19,  and  was  kept  in  memory  of  Nebu- 
chadneczor'a  sitting  down  before  Jerusalem,  to  boiJc;B;e  it,  on 
the  tenth  day  of  the  uionLh;  2  Kings  xxv.  I.  Scaligfer  hiut 
been  folluweii  in  this  opinion  by  severtil  others :  but  is  con- 
futed by  Ilasseua.t  who  shows,  that  soiling  was  absolutely 
disused,  both  by  the  Romans  and  Greeks,  in  the  depib  of 
winter.  The  Rumuu!>  shut  up  the  sea.  or  forbad  Hailing,  from 
the  third  of  the  idea  of  Koreoiber  to  the  sixth  iif  the  idea  of  i 
March;  that  is,  from  November  the  twenty-second  to  March 
the  twenty  fin^t ;  and  it  appeant  by  Tlieophraalas,^  that  the 
GreelcH  opened  the  ana  at.  their  Dionysia,  or  feast  of  Bacchua, 
which  watt  kept  in  March.  It  is,  therefore,  altogether  im- 
j>robable,  or  mther  incredible,  that  the  ship  in  which  Paul 
sailed  sboald  pni  to  sea  soon  aflter  the  fast  of  the  tenth  month . 
It  remains,  then,  that  the  faiit  here  intended  must  be  the  day 
of  expiation,  whioh  fell  out  in  our  September  or  October. 

This  account  from  UusffiUH  will  hkewi!^  explain  the  reaooD 
of  Paid  and  his  corapanioni^  stoppiug  three  moiilh»  at  Melila. 
before  ihey  could  gel  u  pawage  to  Italy.  "  .After  tliree 
months  we  departed  in  a  ship  of  Alexandria,  which  had  wid- 
tered  in  the  isle ;"  Acts  xxviii.  1 1.  Now,  supposing  thi'>y  first 
put  to  sea  at  the  beginning  or  middle  of  October,  yet  aaiUiifc 
slowly,  and  much  lime  being  spent  l»efore  thetr  shipwrerk. 
chap,  xxvii.  7.  [),  probably  they  did  nut  arrive  at  Melita  till 
the  middle  of  December^  and  there  they  were  forced  to  stay- 
till  the  MTd  w»i«  opened  in  tlie  nprmg,  or  till  the  law  aiJowed 
them  to  put  to  sea  u^in  in  March. 

Upon  the  whole,  as  there  is  great  reason  to  coocludc  Uiat 
the  fast,  which  was  lately  past  at  the  beginning  of  Paul'a 
voyage,  was  the  day  of  expiation;  we  inav  from  hence  infer. 
that  this  day  wa^  kept  as  a  fast  by  the  Jews ;  though,  as  we 
before  observed,  fasting  is  not  expresaly  enjoined  in  the  Mo- 

*  De  Rmcndsi.  Tenipor.  Ditnl  by  Wolfliit,  Cane  PWlologic*  in  An., 
iKvti.  9. 

t  Kn>  till  DiKMinf  d<-  CmnpttUtione  Mcmium  Pautiai  Iiinorbi,  ia  lb* 
Pt)iliMlu>i:a  Br»moM».  c\aM.  ).  p.  ir,  t*  uq. 

;  TljMvphrAw,  t'htract.  Eihic.  cip.  iv.  sliislll. 


wTETtIII.!  .  THIS    DAY    Of    KKPIATION. 


513 


nic  inHUtuttou.  iiiiIl'w  it  was  included,  or.  as  some  have 
thought,  directly  inleudod  io  the  words  "  Ye  shall  afflict  yitus 
•ou]»;"  Lev.  xvt.  '29.  This  8««iu»  to  bo  the  meanidg  of  Uie 
same  oxprewioD  in  the  following  paMsgv  of  UaiAb  :  "  fs  it 
such  h.  fut  that  1  have  chosen  I  a  day  for  a  maii  to  tifflict  hia 
soul?  Is  it  to  bow  down  hU  head  ag  a  bulrush,  and  to  spread 
aacitcloth  and  asheit  under  him  ^  Wilt  thou  call  this  a  bat, 
and  an  aoeeptablc  duy  u>  the  iMniV  chap.  Iviii.  a.  Among 
the  acveiul  extcraui  ntea  here  particul^ly  «peci6ed,as  helimg;- 
ing  to  A  fast,  and  aa  carefully  obficrred  bv  the  hvpurritical 
Jews,  tliure  in  nothing-  said  of  thuir  ubtiimenu-  from  food, 
which  undoubtedly  belonged  to  a  fast,  and  might  natuntUy 
hnra  been  expected  to  bare  been  mentioned  on  this  occasion, 
unlets  it  be  uiteiiijctl  by  the  phraM>,  "  afflicting  their  »ouls." 
By  the  foul  we  may  understand  the  seusitive  part  of  tuan, 
which  is  afflicted  bv  fvHting.  Accordingly  Davifl  suith.  that 
ho  hud  "  humbletl  his  kouI  with  fasting;"  Pt>.  xxxr.  Kt.  The 
word  here  translated  humbled  is  the  tame  which  in  Leviticus 
is  rendered  afflicted.  And  if  by  the  kouI  we  understand  the 
rational  soul,  or  mind,  some  hare  obucrv-cd  a  natural  connex- 
ion between  afflicting  the  soul  with  a  deep,  penitenliaJ  aanK 
of  sin.  and  budily  fUating ;  ituismuch  as  great  grief  never  ftjla 
to  pall  the  appetite,  and  incline  men  to  faat;  and  therefore 
"  afflicting  their  souls"  very  naturally  imptie«  abstinence  from 
food.  Hence,  perfaapn,  tlic  light  of  nature  haih  \tnl  men  to 
practise  fatting,  a*  a  proper  token  and  evidence  of  inward 
contrition.  Thu9  the  Ninevites,  though  hemhenN,  proclaiaied 
a  hurt  of  strict  abstinence  from  food,  when  thoy  were  threat- 
ened witli  Kjwody  deatnictioa;  Jonah  iii.  6.  7.  Wo  find,  io- 
deed.  no  Scripture  example  of  religious  fanting  before  the 
inMituuon  of  this  annual  fast  by  Moacfi;  yet  iIil-s  situnce  cod- 
ecming  it  will  by  no  mvanii  pnive  it  wan  never  pmcliiiud.  But 
from  the  tane  of  Moaea  the  JuwikIi  history  abounds  with  in- 
atancea  and  examples  of  this  ^ort.  After  ilie  unexpected  de- 
feat before  Ai,  Joahoa  luid  all  the  eldera  of  larael  cuntinuod 
prostraie  befuro  the  ark  frum  morning  to  night.  Josh.  vii.  6; 
which  must  therefore  be  without  eating.  Tbeaame  was  prac- 
tised  by  the  eleven  tribes,  upon  the  desoUtion  which  had  be- 
fallen the  tribe  of  Benjnmin ;  tbey  "  wept,  and  sat  there  before 
tile  Uird,  iind  fasted  that  day  until  evening;"  Judges  xx.  '26  : 

•it. 


'Ai 


;£»■*<    *V7 oimc*. 


•  I.OOK    III 


KfcafeMCt  far  kmae  wnrari  Btofaa  m)  ochcri 
I  f  ■■  vii.  6;  lad  pmxieidam  bv  IHnd.  ia  hofMs  of  lai 
the  fife  «r  tfe  efai^  wbde  W'bid  bv  B&tlubflK.  2  Su&.  m. 
14;  aad  «■  oihtf  oaeamoom,  wken,  m  W  «utk  ia  the  brfbn- 
died  IMMgf.  he  "  buaiila]  fei  «k1  »nb  tecb^." 

Btwdw  the  snankl  Cut  ia  the  mvsth  aoDtli,  ««  read  of 
Aue  «Ui«n  iuft  bv  tht  Jews  after  their  retaiB  frna  the  cap- 
tivitT;  one  ia  the  fantk  BHMth.MKxher  ia  the  fifth,  another 
iathetcnch;  Zecfa.nb.l9.  TW  later  Jen  had  aomnkiplied 
Aem,  that  iher  filed  al«M  half  their  calendar. 

Aecttdjag  to  the  ahliies,  the  fint  we  are  now  cpeaking  i^ 
waa  to  be  obMrred  with  ejmaotdinary  strictneu:  ther  aacn- 
tion  m%  things  in  partienkr,  which  they  wcie  that  day  to 
afaitain  fmu ;  naaiehr,  eating,  diinking,  waahing,  anointins 
themwive*,  wearing  ahoea,  at  leaat  thoae  made  of  leather,  and 
the  aie  t^the  maniago-bed.* 

This  £ut  being  called  a  Kbliath,  and  bcii^  kept  like  a  sab- 
bath, by  their  abstaining  Irani  all  serrile  wmA  (Lev.  zvi.  31 ), 
as  probably  their  other  &sts  were,  migfat  oeeasion  the  error  of 
thaw  heathen  writeis,  who  repntent  the  Jews  as  fasting  on 
their  wedily  sabbaths.  Saeteahu  cites  Oetavias  saj-ing.  in 
an  epistle  to  Hberias,  "  He  indsas  quidem.  mi  Tibcai,  tam 
diligenter  s^batia  jejuninm  servat  qaam  ego  bodie  serravi :" 
a  Jew  does  not  obserre  the  fiut  of  hu  sabbath  so  carefully  as 
I  hare  done  to-day.f  And  Jostin  saith  of  Moses,  "  Quo 
<sc.  ad  muntem  Sjms)  septem  diemm  jejnnio  per  deserta 


CHAP.  VIII.]        THIt-iur  OP   KXPIATIOK. 


615 


This  nntiual  fast  ir  called  in  Ihc  Hebrew  DvtDcn  a\^Jom 
tutcchrpuriiH,  the  day  of  ntoneiui-nt,  itar  (£<i\iiv.  Lnv.  xxiij. 
27.  Liecnuse  of  the  ejcLruurdimiry  exjiiatory  sacrifices  oHctmI 
thereon,  and  Ltecause  the  riU's  whicli  the  Inw  prv5cnbeil  lo 
be  (hen  u»ed.  wer«  mora  eiuiucntly  tyfjicul  of  Ihc  miiii»trv  of 
Qur  great  high-priest  Jesus  Christ,  and  of  the  atonement  mide 
hy  him  for  the  itins  afhui  people,  than  those  ithich  apptrlAined 
to  any  other  festirftl.  And  wheress  other  expiatory  cociiiirea 
atoned  for  particulajr  sins,  and  the  sins  of  particular  persons, 
the  JcwB  say,  the  sacri^ce^t  of  this  d»y  atoned  for  all  the  aint 
of  the  fbregoinfi;  year,  and  that  of  the  whoU*  tuition.*  They 
add  hkewise.  that  on  this  day  Satan  had  no  power  to  do  any 
harm  to  thuir  untioo.  as  he  hiul  on  the  ut)i»r  IhtM*  hundred 
HndHixty-ffurdavKof  the  yeur.  U  hicli  opinittii  is  abuudantJy 
conttnncd  by  the  tiabolists;  lor  Lbey  tioU  that  the  kftters  of 
the  word  lOim  hmalan.  mak«,  according  to  their  ^matiia. 
three  hundred  sixty  and  four.t 

Several  rMaona  are  auigncd  by  the  Jews  fur  God's  fixing 
this  annual  fnst  and  expiation  to  the  tenth  dny  of  the  month 
Tisri.  For  instance,  Oieir  tradition  suith,  this  was  the  day  on 
which  Adam  repentrd  of  his  transgression,  and  Qod  was  re- 
conciled to  him ;  and  the  day  also  on  which  Abraham  wuv 
rircamciaed;  and  tfaerefur«  tliey  were  ui  so  particular  a  uian- 
nar  to  repent  ai'  and  atone  for  their  traosgresaions  of  Qod's 
coTenaut,  on  this  day,  when  they  (an  bein);  included  in  tbetr 
father  Abraham)  were  tirst  taken  into  covenant  with  Qod4 

Farther,  the  rabbicj*  tell  us,  this  **»  the  day  on  which 
Motes  cnine  down  the  Inst  time  from  the  mount,  having  r*> 
^Uiil'tbc  tocond  table  from  God,  with  an  assurance  f>f  bis 
having  )>ftrdonc<l  their  sin  of  the  golden  calf,  and  ihcn-ron-  ii 
WUA  aimuflUy  to  be  kept  as  a  day  of  "ipiation  anil  pli-nar)- 
remiaaion.^ 

"  lllblta.  Ill,  Juma,  cap.  iti.  »*«l,  *iii.  WJOi  n-sjKrn  ic  offi-tci-s  i^idst 
thru  ucifclibeun,  ibe  eipJation  ttu  on  mmliliuii  tite  oireuU(.-<l  |)i-r>r>ri'<  uom' 
m^^mmA.    9**  Met  is. 

\    Buxtorf.  flj'nas.  JudmK-  up-  xxvt.  p-  S3^.  M  edit 

I  AbartiUHl  in  Litr.  uui-  cii«d  by  Meyer,  de  Tcmponbvs  «(  feMU  Uc- 
braor.  iMin  il.  n\>-  >«•  wcl-  iii.  p.  aOu,  3IU.  mil  urate  fully  In  Nii.-Alar. 
Ajiikm.  tn  Cuinnint  tie  Itsjiutt  It^nwn.  Lib.  ii.cip.  i*.  nut.  i.  p.  ziJ,  tlA, 
UriI.  Bsi.  1703. 

(  Maiinmi,  .Mnrrh  N«tDdi>  put.  tiii.  csp-  &lti> 

•2l2 


Sl« 


J  i«  mi 


fKjriTIEi. 


[hook   III. 


It  was  probabiv  on  thin  laiit,  Jewish  tradition  that  Mohant- 
roed  founded  th«  institution  of  hu  annual  fast  on  the  monlii 
Ramadan,  in  which  he  Raith  the  Koran  was  iwnt  donm  from 
heaven.* 

On  these  Jowiah  traditions  we  can  hare  no  dependence: 
nor  need  we  be  solicitous  to  discover  the  reason  of  Ood's  ap> 
pointing  tlie  tenth  uf  the  month  Ttsri  for  tlie  day  of  e\piatii>ti 
in  prefereitce  to  any  other,  since  the  abiiolute  silence  of  Scrip- 
ture concerning  it  is  a  sufficient  indication,  that  the  knowledge 
of  it  ii<^  of  no  importance. 

We  hnve  only  to  observe  farther  concerning  the  time  of  this 
faat,  that  it  was  to  be  kept  from  evening  to  evening,  Lcrr. 
xxiii.  3'2;  which  cxpremion,  aa  it  is  pecuHar  to  this  day,  and 
is  not  used  cuiicemingthe  weekly  sabbath,  or  any  other  fcsLi> 
ral,  the  JewR  unilenOand  to  import  more  than  a  nataralday; 
or  that  this  fast  was  to  comprehend  the  evening,  or  some  of 
the  latter  part,  of  the  ninth  day,  as  well  as  the  whole  tenth. 
Atthoui^h,  therefore,  the  tenth  day  uf  the  month  is  appointed 
for  the  dny  of  atonement,  ver.  27,  yet  it  is  said,  ver.  32, 
"  Ye  shall  afflict  your  souls  in  the  ninth  day  at  evening." 
Accordingly  thev  arc  said  to  have  begun  this  half  an  hour  be- 
fore sun-set  on  the  nintli.and  to  have  continued  it  till  half  an 
hour  after  sun-set  on  the  tenth.  So  that  thia  sabbath  waa  mi 
hour  longer  than  any  other.t  It  is  therefore  called  in  the 
Talmud  KOv*joma,  the  <liiy,  by  u-ay  of  eminence,  and  by  the 
Hellenistic  Jews,  aufHiftrov  m^iiiariMiv. 

Wc  now  proceed  to  the  consideration  uf  those  rites  with 
which  the  day  of  expiation  was  to  be  observed.  And  here 
from  the  rabbies  I  might  give  yon  a  long  detail  of  Uioae  which 
were  preparatoni',  and  were  used  fur  several  davs  beforehand; 
c»pecially  relating  to  the  high-priext,  who  on  this  day  wra»  to 
perform  the  mo«t  solemn  port  of  all  hts  ministry.  They  t«U 
MS,  that,  leaving  his  own  house,  he  constantly  resided  in  mi 
apartment  of  the  temple  for  a  week  befote.  and  during  ever)' 
day  practised  the  sacred  rites,  such  aa  sprinkling  the  blood  of 
the  daily  sacrifices,  burning  incense,  &c.,  that  he  might  bo 
expert  in  performing  the  peculiar  dutiea  of  his  ofHce  on  the  day 

*  Sale's  TmnnUtion  of  the  Konn,  ehap.  it.  p.  21 . 
t  MsinuHi.  de  Soknniiaic  EBpisiionum,  cap.  i.  mci.  vi.  p.  9a,  8X4, 
Crenii  Psacicul.  Septinu. 


CBAT.  Vin.]        THE    OATT   OF  SXVIATION. 


617 


of  expiation.  AnU  lot  after  all  be  should  ba  ignorant  or  un- 
mindful of  them,  the  Saiihednai  sent  elders  to  read  the  cere- 
moni^il  to  him,  to  direct  him  in  the  service  re<iuit<ite  on  this 
occAsion,  and  to  swear  him  not  to  inalce  any  alterution  in  it.* 
But.  OS  Baana^venr' JQstly  obaervea,  the  TalmudiHUnuikc  no 
BCtupIe  to  inrent  ceremonies  unknown  to  tiieir  fathers  ;f  we 
shall  Lbcreforo  pasH  orer  the  rites  mentioned  by  tlieni  without 
any  farther  notice,  and  attend  only  to  those  that  are  prescribed 
in  the  divine  law. 

Besides  fasting,  spoken  of  before,  this  day  was  to  be  kept 
with  all  the  strict  and  religious  regard  of  a  sabbath.  Lev.  xxjii. 
32;  xri.  39  ;  and  with  offering  sacrifices,  first  for  the  high- 
pfieM  and  hin  family,  and  then  for  the  people  ;  Heb-  vii.  27.^ 

The  victims  offered  nn  thin  day.  including  the  daily  bumt- 
offeringa.  were  fifteen.  The  two  first  were  a  buDock  and  a 
ram,  and  were  deftigned  to  make  atonement  for  the  "  high- 
priest  himself,  and  for  his  house ;"  by  which  \h  probably  meant 
the  other  priests,  and  perhaps  tlie  whole  tribe  of  Leri ;  for  the 
priests  are  called  "the  houM?  of  Aaron;"  Psalm  cxv.  10.  12; 
and  cxxxv.  19.  However,  Ilubbi  Jehuda.  uiiderstuuding  by 
the  bigb-priest's  house  chiefly  hiNwife,  makes  it  so  necessary 
for  him  tu  have  a  wife  on  thiii  day.  that,  if  she  died,  he  must 
marry  another,  that  he  might  satiHfy  the  law.  by  making  ex- 
piation for  himself  and  his  wife.  But  tliis  opinion  is  rejected 
by  the  otlicr  rabbiea.<^ 

Of  the  rictima,  none  are  more  remarkable  than  the  two 
goats,  which  the  high-priest  was  to  receive  from  the  congre- 
gation, and  to  set  tliem  before  the  tabernacle,  casiiug  lots. 
which  of  tlio  two  should  be  immediately  aacrifioed,  and  which 
should  be  sent  alive  inio  tbo  wilderness,  after  the  sins  of  the 
people  had  lieen  coufeitsed  over  him,  and  hud  as  it  were  upon 
him.  The  manner  m  which  these  lots  were  cast  dues  not  ap- 
pear in  Scripture.     But  if  we  may  credit  the  rabbies.  there 

*  Mtthn  lit.  JoflH.cap.i.M.'VLi. — v.p,20< — 309,l«ai.u.«(Itu!}«iraiil»ini; 
Mstmon.  dc  Solcanl  EHe  E»pwUopum«  cap.  i.  mcl  iit. — v.  p.  CM  MS, 
Cr*Bii  Vamdc.  Saptuni.     Km  s1»u  Uuitod*.  4e  S;iiu(.  cAp.  xrv.  imi. 

t   Buosg«*i  History  of  Ifat  Jro*,  IkhiL  t.  chmy.  xiu.  MCL  n.  p.  448. 

I  Seesn  icooam  gf  Umss  Mchftoti  in  W- svi.  3,  A.  8,  ud  Nunb.  nix. 
7— n. 

^  Mnha  tit.  Jdiuil.  cap.  i.  m)c4.  i.  coin  noiii  Uaiaum.  et  BsTKnor.  in  loc. 
p.  306,  tool.  ii.  odiL  Surenbus. 


518 


JfiWISn    ANTIQUITIES. 


[^■OOC   1 1 IV 


was  an  um  brought  to  the  high-priest,  iuto  which  he  threw  two 
vrooien  lots,  on  one  of  which  was  written ,  "  For  the  lard  ;" 
on  the  other.  *'  For  h\ttty  gtuaazei"  the  word  which  we  rm- 
rler  ^v  Bcape-f^oat.  Afler  he  had  siiukeu  them,  be  put  both 
his  hands  into  the  urn.  and  brought  up  the  lots,  one  id  each 
band ;  and  as  the  goats  stood  one  on  each  side  of  him,  their 
fate  was  delermitiod  by  the  lot  thai  civa-ift  up  in  the  hand  nest 
lo  tlicDi.  If  the  right  hand  brought  up  the  lot  for  the  l^rd. 
they  regarded  it  aa  a  good  omen.  This,  tliey  aay,  fell  out 
through  the  whole  priesthood  of  Simeon  the  Just.  If  the  left 
Itand  brought  up  that  lot,  they  accounted  it  as  n  bad  omen. 
and  nn  indication  thai  Ood  was  not  pacified.* 

Tile  goat,  ou  which  the  lot  fell  for  hft>.  a  callnd  in  the 
Hebrew  VtMiv  gnazaid.  Lev.  xvi.  8;  coiiceniing  the  mimiiini; 
of  which  word  there  ore  divers  opimons.  The  chief  are  tho 
three  following  ;• — 

Ut.  The  moet  common  opinion  iti,  that  Vnnr  gnaxaui  ii  a 
name  given  to  the  goat  itiuslf,  on  account  of  liia  being  let  go; 
a«  being  derived  from  ly  gJie^,  a  goat,  and  bm  axel,  ahiU,  to 
go  away.  Thns  it  ia  explaioed  by  Buxtorf.t  and  by  Paulaa 
PagiuB,^  and  ninny  others ;§  and  so  it  wan  tindentood  hy  our 
translators,  who  therefore  render  it  a  acape-gnot;  the  S*ij>- 
luagint  hkowifiRjrcnders  it  airmrofiiranic,  and  the  Vnlgnle.  rmi»- 
saritu.  To  this  iittxn-pretation  it  ia,  howerer,  objected,  that 
}y  gnaz.  signifying  a  she-goat,  bnt  azel,  which  is  the  tbird 
pesDon  masculine,  cannut  agree  with  it.  Rochart,  therefore, 
durivce  gaazawi  from  the  Arabic  won)  ptaiaia,  signifying  to 
remove  or  separate;  and  uoderstonds  by  iL  a  separate  place* 
or  wildemeti«.K  But  otbera  perceive  uo  oociiainn  (o  have  re- 
course to  the  Aribic,  a*  with  rtwpect  to  comp«jtiinl  wcvtla 
such  an  enaliage  generis  is  not  uncommon  iu  the  tlcbrtnw.^ 
-  *  Mjshn.  tit.  Jona,  041.  iii.  Hct.  ix.  y.  33a.  torn.  ti. ;  tt  Uuniwi.  dcSo-. 
lamii  Die  Expiaiiaiuun,  aq>.  iii.  tcet.  1, — 'Ui.  p.  1I&5 — 66tt,  Cratii  Fucie, 
Septimt. 

1-  Bmiotf.  \jrrtc.  Hebraic,  ci  ChsMkic.  in  v»(4t. 

\    Fagiu^  in  li>c.  apnd  Crilicoo  SarnM. 

^  KianriK.  Tiirr«tin«  At  Vpniale  Satiwfiul.  CSiruli,  part  tij.  wn,  nttv, 
p    Ul,  (iFIWVW,    tdCij. 

H  llochnn.  IlieiogLok.  pan  i-  lib.  li.  cap,  hv.  p.  033,  vtMiq. 

<I  \'it1  WitAii  ifctniuiD.  FcMler.  lib.  ir.  cap.  ii.  sccL  Uti.  p.  MK,  nlit. 
■.•ovard  1477.  Mr.  Jonis,  inlib  MS.  liMtiirasenC^oilwin,  otiMTVCK,  ttiil 
tlu  ward  ly  gHO,  seetni  u»  be  of  the  i-ptcciH!  )pmd«r.     Hon  diflMMlun  m 


tittAt.  «MIJ 


TIfK   DAY  Of   KXrHATlOS. 


'idly.  Tbe  secuod  Dpiiiioa,  espoused  by  Le  Cierc.*  i»,  liiat 
gH«zazel  waa  ibt:  aaine  of  a  place.  eiUier  a  Diouatain  or  did',  to 
which  the  goat  was  led.  aiid  frum  tlictice,  as  the  rabbles  say, 
he  was  cast  down  ami  killed.f  In  favourof  this  it  isallegtKl. 
that  the  words  in  the  sixteenth  chapter  or  Leviticus,  "  He 
that  let  go  the  goat,"  ^yV  longHat^izcl,  cannot  be  proporly 
vvadared  any  other  way  than  to  gnazazel.  which  intiatatcs, 
ihu  gnazaz<i  muKt  be  »  place. 

To  this  it  t*  objected,  that  those  who  hare  exftniined  the 
geo^ruphy  uf  tbe  Holy  Land  have  never  been  able  to  point  out 
any  plucc  uf  that  name,  except  lo  an  anonymous  writer  of  very 
little  credit,  mentioued  by  Aben-Kxra,  who  speaks  of  hucIi  a 
□lounUuu  near  Muiiut  binui.  vtbich  miut  liavii  bfvii  tuu  I'ur 
diMlajit  for  the »cape-goat  lo  have  been  conducted  thitluT  from 
.'ortKalem.  Besides,  Moses  usually  prelixeit  the  word  mount 
to  the  proper  nanie  of  any  uouataiu.  as  Mount  Hebor,  Mount 
G(uixiui,|  !&<:. 

3dly.  The  Uiird  opinion  is  that  of  Spencer,^  who  is  followed 

f.,Wi(stus4l  Cocceju«,iJ  Altingius,**  Meyer.-M-  and  others, 

Hi  toquil  ille,  quui  fjf  gaet.  <|ujiiu  pluhniuin  in  Scnpturu  usufpalur  la 
geaen  (iciiuneo ;  ntd  noa  imte  snjuiluf  rjuixl  <:«  vox  numjuam  iu  tuiuculiug 

tfibiii  (XMcit,  qauiD  plurftlnn  tbcinat  mere  ntsculitiunuu:  «  ijuud  rev«n 
tta  «n  tx  Oen.  m.  3S.  33,  omHsn  vMvlut:  proctt)  ivMo  min  hjiroa 
*qiH  mt  capna  Habuit  Lalwtua,  «t  (|uaiitvi«  ibi  Com.  9S,  ttnirfwilur  wljno 
uva  bmioei  gmeri*,  laraea  csp.  xoi.  ft,  awleai  a^iscinrR  d»  iiMlvn  rtbw 
III  mucultno  usiuptuilw, 

*  ThU  U  ihc  opinion  of  It.  B«Hiai,  R.  Solomon,  R.  Levi  Ben  Cown^ 
AWo-Em,  40<l  udicr  Jewwii  «;ilen,  and  of  CiiiMnu,  >'auUu«,  Schimllcr, 
md  MbcT  Chriftraiu.  Hw  Nirohi,  Anmn.  in  Cunaum,  IIK  li.  cati.  vi,  h 
ta Uhewliie lb»  Optam of  HoiiiRflOT :  •MhUDoUmnnllmln-ui.  ' 

t  Mii^  tiL  Joni.  cap.  n.  wau  n.  gun  wM.  iJhenQghMii.  tarn.  ii. 
f.  843,  MS,  adk.  SnmlHyi. ;  Tv)pim  JonaUttn  Den  U»el  in  Lw.  mi,  10, 
k]>ud  WtlMt  Polyglot.  loiD.  iv.;  Mklnum.  <le  Sclnmi  Die  Etpiauonunf 
up.  111.  leci.  til.  p.  C74,  Crenii  FiKicnl.  Septimi. 

J  £«e  llMban.  Ilierofok.  psrt  i.  IBt.  ii.  cap.  Itr.  p.  6&I;  Sptnoer.  de 
UpbOA,  Hb,  iii.  diuerl.  *iii.  e*p.  I.  iwt.  1.  p.  1040. 

i  Spsnov,  nbt  «i>pni,  wcL  Ii.  p.  1041. 

II  D«  Ol^^onom.  Fader,  lib.  t*.  oap.  vi-  MCt.  Uw.  U>i.  p.  Hi,  tin. 
Uiiranl.  1077;  «i  iKfypdaia,  lib-u.  cap.  a,  tevi.  iii.  p.  130,  Aioxsl. 
1696. 

t  CommenL  In  Ueb.  ts.  >5. 

**  Altinx.  ml  Ijv.  xri.  t>psr.  uim.  I.  p.  63,  94- 

McjiT  dv  VWi*  IIHinsor.  put  ik  op-  w.  «c<t.  mi.  |i.  11^  310. 


J.:-,  s     .  . 

Hr    -  — -It* an^      3    -J:- 


-—r: -.     si—- — ;:;.    :.-    ---li_    -_    r^     ri^  *-uci  wl* 

^  z.    rr-  ,r—    ~-a    ""■   _*««—::•.    i  iir    nier  tx*  :'.t 
...      _.,,„__  .       tj—.  -t.~j    ^-   ^r-,-r,.'i."-  ■  i«:  ~:rv 

_     V       1:..      ll    J-ai.    1  --■J.     I-    ;tL.r_l     »L* 


CKAr.  Vlll.]  TMR    DAY   OP   KXPM-flON. 

ship,  that  it  is  very  difficult  to  conceive  of  it  sb  a  divine  iwti- 
lution. 

Upon  the  whole,  though  we  cannot  arrive  at  nbKolute  cer- 
tainty in  this  matter.  llie  fint  opinion  appears  roost  probahl^; 
and  that,  &»  the  ftacrifice-goat  vaa  typical  of  the  expiation  ttf 
•in  by  the  ncrilice  of  Christ,  the  scape-goat,  which  was  to 
have  the  sins  of  the  people  confeaaed  over  him,  and  an  it  were 
upon  him,  nnd  then  to  be  sent  awny  ajire  into  some  desert 
ii.  wh<^re  they  would  see  him  no  more,  whs  intended  to 
si^iiy  the  etieot  of  the  expiation,  namely,  the  remoring  of 
goilt,  tosooiuch.  that  it  should  never  more  be  charged  ua  tiie 
once  pardoned  Kinner.* 

The  rites  atteodin^;  the  pubhc  serviceof  this  day  were  chiefly 
performed  by  the  bigh>pneiit,  who  had  more  to  do  on  this  than 
any  other  day  of  the  year,  or  perhaps  all  the  rest  together. 
He  was  to  kill  and  offer  tbv  savrirtce*.  and  aprinkle  their  blood 
with  his  own  haiidei;  Lev.  xvi.  II — 16,  lie  was  dnwBcd, 
therefore,  in  a  manner  stiitable  to  this  aervice,  with  only  a 
single  linen  vest  and  breeches,  and  with  a  linen  girdle  and 
uiitre;  ver.  4.  TbcM  the  Jews  called  the  white  gannentu,  as 
dUtinguii^hed  from  the  other  four,  which  completed  the  pon- 
tifical habii,  wherein  the  high-prie»tmtniBt4«red  on  other  occa- 
sioni,  and  which  were  styled  the  golden  garments,  because 
they  had  a  mixture  of  gold  in  Ihem :  namelyi  the  blue  robe, 
adorned  at  tlw  bottom  witli  golden  belbt  and  pomegranates ; 
tlie  cQibroidered  ephod.  with  its  curious  girdle;  the  breast- 
plato,  enriched  with  jewels  set  in  gold  ;  and  the  golden  fillet 
or  crown  apon  the  mitie.  Whenever  the  hi^h-priest  minixtered 
on  other  occasions,  be  was  dreitsed  in  tlieBe  eight  garmcutH.-t- 
On  the  day  of  expiation  he  wore  only  the  four  which  wer« 
coounoo  to  him  and  the  other  prie«lB.  Some  conceive  this  was 
detigned  aa  a  token  of  humility,  thia  day  being  appointed  fur 
the  confesiion  of  sins  and  for  repentance.    There  was  also 


*  (te  ihb  subjmt,  tt  Fnaotimulhi  Oimrt.  dvsi  ds  lliivt*  Emmuin, 
■pudTbcMiu.TiMOlOK.  Pbilolog.  ian.ii.  p.sM.rt  sc>|.:  Dejlinsij  ObmtT' 
vat.  Swra,  pan  i.  obMrv.  xviii.  de  lUrco  Etaisanu  Chruti  Fi|ura ; 
8|Manr.  dc  Mixvo  Emtwano,  apod  Lxg.  Uebnrar .  hh.  ni.  d>«en.  viiL; 
Bad  bochan.  Hierac  pan  i.  lib.  A.  cap.  lir. 

i  Hm>  UMse  gtmoaia  dMCifbod  m  Exod.  xvriii.,  and  abovn,  bogk  i. 
clMp.  T.  p.t44— 103. 


PttAF.  Vm.]        THE    DAT   Or  'BT?lATIOK. 


fiS3 


I  on  ihe  oontntry.  hart  ossertnl,  that  lie  entered  only  onco; 

nipiHwing  it  to  be  %o  d«cUred  by  the  apostle,  when  be  saitb. 

,"  Into  tlic*econ<l  [tabeniat-le]  went  the  liitrh-priest  alone  once 

|«vefy  year;"  Heb.  ix.  7.     Bcsidu,  they  allege,  that  if  he  had 

Lmtered  oHener,  he  wonld  have  failed,  in  thai  particular,  of 

wbai  the  apoetle  repreai>ntH  bioi  to  l>c,  a  type  of  Cbriu,* 

who  entxrred  onw  into  the  holy  place;"  rer.  12. 

To  this  it  la  replied,  that  tho  high-priest  might  properly 

I  enough  be  ^id  to  enter  in  only  once,  that  is,  one  dav  in  the 

'  year,  though  he  entered  in  ever  so  manv  tunes  on  tliat  ilny. 

ill  like  mauner  all  the  male  UraolitCH  arc  said  to  appear  before 

the  Lord,  or  at  the  Dational  altar,  three  times  in  the  year,  that 

18,  ut  lliroe  di^ercut  fwasont.  or  on  the  three  grand  fetttivalit. 

But  no  one  would  suppOM  tbuy  were  peraiitted  to  vistt  the 

temple  no  more  than  once  at  each  of  those  fcsttvaU,  e«p«ciaUy 

Lpouidering  that  two  of  them  lasted  each  for  the  space  of  a 

t   The  serrice  performed  by  th«  high-priest  in  the   inmost 

3tu:irv  v-'i*  burning  iDoenao,  and  spriTiklinf^  tlie  blood  of 

raanrificeH  before  ihe  mercy-tieat,  which  he  waa  to  do  with 

^ his  finf^r  seven  times;  Ler.  xvi.  14.    The  Aam«  number  of 

'  ftpriukliDf^  of  the  blood  of  the  fsin-oflerin^of  iheconi^regation 

fia  recfuired  on  aiiutbcx  occuhiou,  cbap.  it.  5;  and  bkewise  ol* 

Uie  bkwd  of  the  red  beifer,  which  was  burnt,  m  order  to  make 

Uw  wKtcr  of  separation  with  its  ashes;  Nnmb.  xu.  4.     Tbo 

Bama  rite  is  prescribed  for  the  cleansing  of  a  lepor,  Lev.xiv. 

'7;  iodedicatini^lhealtftr.cbap.Tiii.  11;  andat  the  conaoara- 

tiott  of  tite  prifmta,  Kxod.  xx'ix.  '21.  com|iared  with  ver.  36. 

^omn  penons  discover  a  great  deal  of  myatcry  in  tJiis  niitu- 

ber  »eveo.  observing  tbut  it  is  much  uM-d  on  other  oocasioM. 

Vcricbo  ws«  besiegod  »rvra   day*,  on  each  of  which  neveii 

^prieatA  were  to  blow  with  seven  irumpota;  Joab.ri.     Seven 


cfW-  t*.   p    13.1;   rap.   »tti,  twi    IV,  |i.  H0.  «)u,  ?i.milrii«  ;   Mniin.Ki    »fe 

(■ml  Vvt  FXpistKifiurD,  csp.  it.  mt.  I  p,  6ai.  wci  u.  \>.  ad-j,  tiaa.iuia. 
'Cmiit  FiKicgl.  Svptluu. 

*  See  WaiuM  de  Fancitaao  Fkaiiltoii  Msifm.  ad  Ifebr.  is.  T.  lUnMn. 
ii.  cap.  in.  m^Mtlis  li  frci.  %.  sd  ftn.  captiit,  p.  763— TfU,  Umb.  (1.  Th^• 
,.asun  IlKolOgiso  PhilAlof . 

f-  VM.  CMgrluigti  UbMmrat.  Sscm,  puiiL  ebMtv.  liii  wttLvA.—^m. 
p.  184—196. 


TRAP.  TII1.I 


frAY   OP  KTrtJITION. 


fiSA 


IB  Zechartah  vi.  12,  "  Doliuld  thp  itmn  whme  name  is." 
u  we  render  it,  "  the  Branch  :"  but  accordinG;  to  tbe 
version*  just  mentioned.  ai-oroXq,  or  oriais.  Howerer, 
the  tnie  reason  of  his  spnnkhnij;  the  blood  eaKtwnrd  is  en- 
dcnily  because  the  mercy-seat,  before  which  be  was  to  apriiikle 
it.  stood  on  the  eftst-oidp  of  the  holy  of  holies,  the  side  by 
the  veil,  which  part«d  it  from  iho  sanctuary.  It  is  »aid,  "  he 
■hnll  sprinkle  it  upon  the  mercy-sent,  and  before  thu  mercv- 
■eat '"  by  which  one  woald  think  he  sprinkled  thn  merev-Mat 
itsdfwith  Bomeof  tbcbtood.  But  the  Jews  nnnnimnuslv  im- 
deratand  it  otherwise;  and  indeed  SD-Vjr  gnat-pem\  wbioh 
we  render  "  apoD."  may  as  well  be  tnuislaied  "  toward  ;^ 
or,  as  we  expreas  it,  "  over  against  tbe  face  of  the  mercy- 
leat."  1'lie  difference  between  S'D-Vjr  gual-ptui  and  «:&^  /i)*- 
prtt^,  which  wc  render  "  upon,"  and  "  before."  is  only  this. 
Uiut  the  former  signifie  stoward  tlie  top.  and  the  latter  toward 
the  lower  j»art  of  tbe  meri-y-iieiit,* 

Tbe  r»bt>ieii  Kpreaent  the  high-pri<-st  as  washing  himself  all 
over,  Bitd  chaiiEpng  bin  dresn  several  times  during  the  sen>'ice 
of  this  day,  aomctimes  wearing  the  white  and  sometimes  the 
golden  veatments.t 

As  to  the  aptrittial  or  evangelicnl  mean  ing  of  these  rites,  the 
apo«tle  hath  very  particularly  explained  thew  in  the  ninth 
chapter  of  tbv  KpiHtle  to  tbe  llebrews.  As  tb»?  Iiigh-pncit  waa 
a  type  of  Christ,  bis  laying  aside  those  veHtutents  which  were 
"  made  for  glory- and  for  beauty."  Exod.xxviii.'J.and  appear- 
ing  only  in  bi»  white  gannenis,  might  signify  our  Lonl's  ntnte 
of  huroilialiuti.  when  be  "laid  aside  the  glory  wbichihe  bad 
with  the  Father  before  tbe  world  was,**  and  **  waa  made  in 
bahioD  as  a  man." 

The  expiatory  sacrifices,  offered  by  the  high-prie»t.  wen- 
typical  ofthe  true  expiation  which  Christ  made  for  the  sjnaof 
his  people  by  the  sacnfice  of  bimaolf ;  and  Uie  priest's  confieaa- 

*  Dcylufpi  (HMm>.  Ssctw,  part  ii.  obwrr.  uti.  hcl  »?■■  uvfi.  p.  It4, 
19.1. 

f  V'al.  Ketand.  Atiiiq.  pvx  tv.  cap.  vi.;  MuJin.  tit-  Juma,  cap.  tii.  hx\. 
UL — vii.  p.  3IB — •271;  cap.  iv.  ten.  v.  p.  930;  cap.  riii.  wet.  tii.  i«.  \>.  247, 
S4a,  torn.  ii.  Surrahtu. ;  Munum.  At  .SoleniU  Ok  Expntionum,  cap.  ii. 
MCI.  I. — ri.  p.  6M~66t;  cap.  Irr.  Mel.  i.  p,  67S:  mct.  Ii.  p  6BS,  dW, 
Crenii  Ka^nc.  Septirm, 


CHAPTER  IX. 


OF   THE    SABBATICAL    YEAK,   OR    SEVENTH    TEAR's 
REST. 

Among  the  mtxa  oroixtta,  or  beggarly  elemeots  of  the 
Jewish  dispensation,  the  apostle  mentions  days,  and  months, 
and  times,  and  years,  Qal.  iv.  9, 10.  For  besides  the  weekly 
sabbath,  or  days  of  rest,  the  law  prescribed  the  observance  of 
tlie  monthly  new  moons,  and  annual  festival  seasons,  such  a^ 
the  passover,  pentecost.  feast  of  tabernacles.  Sec.,  which  are 
the  mifUM,  or  times,  to  which  the  apostle  refers ;  and  likewise 
whole  years,  to  be  observed  with  peculiar  regard  afler  certain 
returning  periods,  such  as  every  seventh  year,  called  the 
sabbatical  year:  and  every  seven  times  seventh,  styled  the 
jubilee. 

It  is  the  former  lyhich  iails  under  our  jo'esent  considera- 
tion ;*  and  in  the  law  of  Moses  it  is  distinguished  from  all 
others  by  several  names.  It  is  sometimes  called  rvij!Zieti  rutf^ 
shanah  haaJtebitignitk,  the  seventh  year,  kot  f^oxqi' ;  some- 
times pttn  rasf  sabbath  baarets,  the  sabbath,  or  rest  of  the 
land ;  and  sometimes  TVSvh  nODS?  themittah  Laikovah,  the  re- 
lease of  the  Lord. 

The  peculiar  observances  of  this*  year  w«re  the  four  fol- 
lowing: 

Ist.  A  total  cessation  from  all  nuumer  of  agriculture. 

2dly.  Leaving  all  the  spontaneous  product  of  the  ground  to 
be  u!^  and  enjoyed  in  common;  so  that  no  person  was  to 
claim  any  peculiar  property. 

3dly.  llie  remission  of  all  debts  from  one  Israelite  to 
another, 

4th[y.  The  public  reading  of  the  law  at  the  feast  of  taber- 
nacles. 

'*  The  iiutitution  of  the  sabbcdcal  year  is  in  Exod.  xxiii.  10, 11 ;  her. 
%xv.  2 — 7;  Deui.  xv.  1 — 18;  and  x»i.  10—13. 


■rcMAV^Iie-jJ 


THE    SAVBATICAt   tWAI 


SS9 


"since  he  went  aa  n  spy  ;  to  which  adclinp  one  yfi'  and  a  half 

before  elapaed  between  Ihat  time  nnd  the  eawio».  and  the  di- 

.  vision  of  the  land  will  appear  to  have  been  made  in  the  forty- 

BDth  year  of  their  dcporhirr  fmui  Egypt ;  from  which  »ub- 

Eting  forty  years,  the  time  of  their  wandering  in  the  wilder- 
ness. Numb.  xJT.  33,  34,  and  there  remain  six  years  and  an 
half  from  their  entrance  into  Cnnaitn  to  the  division  of  the 
laiid,  which  was  completed  the  latter  end  of  the  tiummer; 
inaomuch  thai  every  man'H  property  was  assigned  him  ngainat 
tJie  ensuing  seed  time,  with  which  began  the  aix  years  Utat 
preceded  the  firut  sabbatical  year.  Probably,  therefore,  the 
first  sabbatical  year  was  not  kept  till  the  fourteenth  year  from 
iheir  entrance  into  Canaan.* 

2dly.  1'hc  other  chronological  question  ia,  at  what  season 
the  sabbatical  year  began,  whether  with  the  month  Ntsan  in 
tlie  apring,  or  Tisri  in  autumn ;  or,  in  other  words,  whether  the 
sabbatical  year  was  reckoned  by  the  ecclesiastic  or  civil  com- 
putation. 

This  question,  though  not  cxpi«ssly  dctf:rmined  by  the 
Mosaic  low,  is,  1  apprehend,  not  verv  dtfiicalt  to  be  de- 
cided. That  the  Babbatical  year  followed  (he  civil  computa- 
tion, beginning  with  the  month  Tisri,  may  be  strongly  infertvd 
from  a  passage  in  the  twenty-fifth  chapter  of  Leviticus,  ver. 
3,  4,  where  they  are  commanded  to  "  sow  thcii  ticlds  and 
prune  their  vineyardB,  and  gather  the  fruit  tliereof.  for  six 
years  saccessirely.  and  to  let  the  land  rest,"  or  lie  fallow, 
"  on  the  seventh."  Doubtless,  therefore,  the  seventh,  or  sab- 
batical year,  began  after  the  harvest  and  fruits  were  gathered 
in,  and  against  the  usual  season  of  ploughing  and  sowing.  It 
must  then  have  begun  in  autumn  ;t  for  had  tt  begun  with  the 
month  Niaan,  they  must  have  tost  a  crop  of  the  hut  year's 
sawing,  as  well  as  have  neglected  the  seed  time  for  the  next 
year;  which  is  inconMiHtciii  with  the  law  in  the  tweniy-tliird 
of  Exodus,  ver.  10.  "  Six  yearn  ahalt  thou  sow  thy  land,  and 
gatlicrin  the  fruits  thereof." 

We  proceed  to  consider  the  particular  observances  of  the 
sabbstioal  year.    Tb& 

First  is.  T^e  totiil  cessation  from  all  manner  of  agriculture : 

*  Miimon.  Ae  Anno  Sabbuicn  •!  JubiiKo,  c«p.  \.  »ma.  ii. 
t*  Mbhn.  Hcwb  lluhaosh,  cup.  t.  mkI-  i.  |t.  ZOO,  loni.  u 

2  u 


ICRAP.  IX.] 


THE  lABRATICAL  TSAR. 


^bft^oal  Racrilege,  lie  catiM.Kl  thum  not  only  Co  be  made  cii|)- 

[tives,  but  carried  away  into  a  atnmge  country,  and  tlieir  land 
lay  desolate  for  seventy  years.*  This  making  protit  of  their 
land  on  tlie  sabbatical  year,  as  well  as  uut  remitting  debts 
upon  diat  year,  aa  the  law  enjoinetl  tJwiii,  was  "  the  uiiquity 

,  efUteircoTetousiiewi,  for  which  the  Lord  was  wroth  with  theni, 
and  HDiotc  tlietn;"  I^a.  Ivii.  17.     Indeed. after  clKy  had  b«en 

I  thut  chaatised  for  their  disobedience,  they  grew  super«titioualy 

lacrupuloua,  rather  than  rcli^ously  obedient,  in  observing  ilt« 
»liral  year.     NcTcrlbelcao,  it  doea  not  appear  God  over 

'lawwed  the  extraordinary  bleaaing  on  the  itixth  year,  which 
he  Briit  promised  them,  and  they  had  »hnmefully  forfeited.  So 
that  in  after-ages  the  sabbatical  year  was  always  a  year  ol' 
tcaruity.  Hence,  when  Alexander  the  Great,  by  a  wonder- 
ful  providence,  was  diverted  from  his  purfKue  of  destroying 
Jerunalem,  and.  ou  the  contrary,  became  antai  kindly  diR])OKctl 

'loward  tlte  ivws,  bidding  ttiem  atJt  uliul  they  had  tu  deaire 
of  him ;  they  petitioned  for  an  exemption  every  seventh  year 

I  from  paying  tribute,  because,  nccordiug  to  tbeir  law.  they  then 
Beitlwr  aowed  uor  nsapcd.t  Hence  also  our  Saviour,  fore- 
vraniiiig  hitt  diaciplea  of  the  approaching  calamitits  of  Jum- 
aaleui  and  Judca.  whereby  they  would  b«  obliged  to  quit  ttieii 
hnbitalionit  and  their  country.  advi«cA  them  to  pray  tliat  their 
flight  might  not  be  in  the  winter,  nor  ivaai^arto,  MaU.  xjciv. 
2U,  which  is  most  naturally  to  be  uodcrstuod  uf  Uie  sablmtical 
year;  when  provisions  being  scarce,  wouid  mako  it  doubly 
inooDveoieat  to  be  forced  to  invel  and  aoioun)  among 
atmngera. 

SeooDdly,  Another  obaervance.  belongmg  to  tlie  Babbaticol 

'ycVf  waa  leaving  the  »po(itaneou&  product  of  the  heldn  and 

'  froitptfees  to  be  uited  and  enjoyed  lu  cunimon ;  no  that  no 
peraona  wen  to  claim  any  peculiar  property  in  them.  For, 
ftUliougb  the  product  of  thin  year  woa  to  bo  for  the  poor  and 
ihe  bnat  of  the  6etd,  Exwl.  xxm.  1 1 .  yet  the  propcieton  of 
the  belds  and  vineyardu  were  not  excluded  frnm  sharing  it  in 
coauaon  with  others;  an  appcani  from  the  fotlowiog  paiaaip: 
"  Tlie  aabbath  of  the  land  «hull  be  meat  fur  you,  for  thee  and 

*  Mcda'i  Dkinlt.  iimmm  tmt,  p.  its,  of  bt>  Woths. 

f  JoMph.  Anttq,  lib.  ti.  cap.  Till.;  or  Pndnn'a  Connect  \an  i  biiok  va. 
Mb  A,  uir  Chrwi.  33'^. 

3  w  3 


CHAP.  IX.]  THK    SABBATICAL    YBAR. 


633 


rrom  one  Inraelitc  to  another,  though  it  did  not  extend  to 
debts  nwing  them  by  foreicTient  or  heathetii^.  The  only  point 
in  this  law,  which  can  well  bear  dispute,  ik,  at  what  tinie  the 
discharge  was  to  be  given  to  the  debtor,  whether  at  the  be- 
ginning or  at  the  end  of  the  year.  Maimonides*  understands. 
Uiat  it  waa  not  lo  bo  given  till  the  cnil ;  lH'fau»e  it  ih  said, 
"At  the  end  of  CTeiy  seventh  year  ye  shall  make  a  reicasc;*' 
Deut.  XV.  1 .  Others  conceive.  I  apprehend  on  juster  grounds, 
that  the  rcleahu  took  place  at  the  beginning,  or  that  the  debtor 
was  freed  froui  his  obUgation  as  soon  au  the  sabbatical  year 
commenced.  For  in  a  parallel  ca«e.  the  release  of  a  Hebrew 
servant,  we  find  this  phrase.  "  at  the  end  of  seven  year?." 
means  in  the  seventh  year,  ag  soon  hk  the  six  years'  service 
waa  completed;  see  Deut.  xv,  VZ.  18;  compared  with  Jer. 
xxviv.  14 :  "  At  the  end  of  seven  years  let  ye  go  every  man 
his  brother,  an  Hebrew,  which  hath  been  sold  unto  thee  ;  and 
when  be  hath  Acn-cd  thee  six  yean,  thou  shalt  let  him  go  free 
from  thee." 

The  whole  seventh  vear,  then,  is  called  the  erxl  of  the 
seven  years,  as  being  the  last  of  the  week  of  yeant ;  in  like 
manner  as  we  call  the  whole  Saturday  the  eud  of  the  week. 

Some  also  refer  to  the  sabbatical  year  the  release  of  the 
Hebrew  servants,  or  slaves ;  who  had  liberty  to  go  out  free 
on  the  seventh  year.  But  in  that  case,  the  seventh  year 
IS  rather  to  mean  the  seventh  from  the  beginning  of  their 
ritude  rf"  because  it  is  said,  "  If  thoa  buy  an  Hebrew  ser- 
vant, six  years  he  shall  serve  you,  and  in  the  seventh  year  he 
shall  go  free;'*  Exod.  xxi.  2.  Again,  "  When  he  has  serred 
thee  six  years,  then  shall  thoti  let  him  go  free  from  thee;" 
Jer.  xxxiv,  14. 

The  year  of  maunmisBion  could  not  therefore  be  the  eab- 
batical  year,  unless  the  Borritude  comnienoeil  immediately 
after  the  last  sahhaticnl  year.  Although,  therefore,  the  men- 
tion of  the  release  of  Hebrew  servnnts  may  seem  to  lie  in- 
troduced in  this  place  a  little  out  of  its  proper  course,  we  shall 
nutwithstiiniling  take  tliis  opportunitv  briefly  to  commetil  upon 
the  law  cooceming  them  in  the  twenty-Brat  chapter  of  Exodus, 
ver.  1 — G.     I  wouki  espociaUy  remark,  tJiat  in  case  Mch  a 

*  Mutaun.  dr  Anim  SabhaliC-  ti  JubiUeo,  cap.  it.  mcI.  iv. 

t  MaiiBon.  (jp  Sem»,  cap.  «■  fuci-  U-  Ut. 


CHA/>IX.]  the    aABBATlCAL    TBAH. 


A3& 


wHh  us  than  that  of  our  pn.'scnt  Hebrew  copies,  which  itmy 
have  been  corrupted  through  the  minlake  of  tnuiscrilK.'r»,  and 
that  in  thin  case  the  Hebrew  should  be  corrected  by  the 
Greek.  He  conjectures,  therefom,  tlial  the  word  D^»K  osnaint. 
aurft,  was  in  the  true  copy  ^u-m  ta-guph,  tunc  corpus.  We 
have  other  instancCH  of  the  like  mistakes  of  joining  two  words 
in  one.  In  the  fifteenth  verse  of  the  third  chapter  of  Itiaiah, 
03^  m  mah  laehem,  tfuid  vofna,  as  it  is  in  the  keri,  is  made 
one  word  in  the  chetibh,  03^  itiaHmhem,  wliich  Kitpiifics 
their  kin^ ;  but  in  that  place  it  carries  no  sense  at  all.  As 
for  the  change  of  1U  guph  into  0*3  naim,  it  is  not  rery  im- 
probable, considenog  the  Kimilitude  of  the  1  gimel  and  3  rmn, 
the  '•jod  and  i  r^u,  and  the  *]  }>he  final,  and  D  inrm  final ;  fur 
if  tlie  long  stroke  of  the  ^  p^.  below  the  line,  was  obscure,  it 
might  easily  be  miHtaken  for  naem  dauntm. 

Indeed  the  word  f^u  gnpf*  >a  not  found  in  the  Hebrew 
Bible ;  but  we  have  nou  guphah,  the  feminine ;  and  '^  f^uph 
is  frequently  used  by  the  rabbies.  Perhaps,  therefore,  it  might 
beanaira£X(70^vof  in  theclaus>e  under  consideration.  How- 
ever, if  that  be  disliked,  we  need  only  read  nu  gevah,  which 
the  Seventy  elsewhere  render  atafta;  aee  Job  xt.  2&.  As  fer 
the  verb  ma  charah,  Stockiua  shows  it*  proper  meaninEj  ia 
paravit.*'  So  Uiat.  according  to  this  conjectural  criticism,  the 
clause  is  bterally  rendered,  by  the  Beptuaf^Jnt  and  by  the 
apOKtIe.  a'a^a  KaTttpriaw  /jui,  "  a  I>ody  hast  thou  prepared  me." 

Dr.  Doddridgut  brings  another  solution  of  the  wotdsfrom 
['Monsieur  Saorin.  who  suppoees  that  the  Septuogint  chose  to 
explain  the  phraae  of  botiog  the  ear  by  that  of  [preparing  the 
body  for  wrvice ;  as  better  known  to  those  for  whom  the  ver- 
noQ  was  intended ;  and  therefore  to  be  prefcrrcl  also  by  the 
apoAtIc,  who,  though  he  directs  this  epistle  to  the  Hebrews, 
Co  whom  the  other  custom  might  lie  well  known,  yet  intended 
ft  for  gencnU  ase.| 

We  return  to  the  sabbatical  year.     The 

Fourth  oUtervance,  which  wv  mentioned^  was  the  public 
rending  of  the  law  nt  Ihe  close  of  it  at  the  feast  of  labemtirlea, 
Deut.  KJUti.  10.  11.     As  men's  minds  were  now  free  from 

*  Sw  fttocku  Clcru  Vrt,  Tot.  u  «nb. 

t  Doddndgs  in  loc 

I  Sourio't  Sflrm.  voL  ki.  p.  17 — U. 


63B 


JEWISH    AHTI4H)ITI««. 


[aOOK  111. 


cares  by  llic  release  of  their  debts,  it  might  be  Kuppoeed  they 
would  tJic  better  alleud  to  God's  law.  ThU,  therefore,  ww  a 
proper  opportunity  for  U»e  public  readin;;  it  to  the  people- 
As  for  the  general  reason,  on  which  the  law  concerning  the 
Babbatical  year  was  grounded,  it  was,  do  doubt,  partly  political 
and  civil,  to  prctent  the  land  being  worn  out  by  continual 
tilling;  ;*  partly  religious,  to  aitbrd  the  poor  aiid  labouringr 
people  more  leisure  one  year  in  seven,  to  atu-iid  to  devotioniU 
exercises ;  and  portly  mystical,  typifyinf;  that  spiritual  rest, 
which  Christ  will  give  to  all  who  come  unto  him;  Matt.  Ki.*28. 
Some,  both  Jews  and  Christians,  make  the  sabbatical  year  to 
be  typical  of  tlie  Millennium.  For  as  the  law  consecrates  the 
Hcveutl)  day  autl  the  seventh  year,  Uiey  conclude  the  world 
will  la£t  atx  Ihousaod  years  in  the  state  m  which  we  now  ece 
it;  or,  as  U.  Elias  in  Uie  Talmud  expresses  it.  two  thousand 
years  without  the  law.  two  thouoaiid  under  the  law,  and  two 
thousand  under  the  Messiah.f  After  wliicli  comes  the  gruid 
Nibbath  of  one  thousand  years.  This  notion,  though  it  be 
perhaps  without  any  sufficient  ground,  might  be  tmprored 
into  on  argument  ad  homingm,  to  convince  t}ic  Jcwa  that  the 
Messiah  must  be  already  come;  since  the  world  is  gone  far 
more  than  half  way  through  the  last  two  thousand  years  of 
the  six  thousand,  allowed  by  their  tmdition  for  its  continuance ; 
during  which  period,  therefore,  if  at  all,  must  be  Uic  reign  of 
the  Messiah.} 

'  Mumon.  Moreh  Nevodi.  pan  iii.  cnp.  xxxix.;  Phito  de  Biecniioni* 
bus  Opex.  p.  724,  B,  C  edit  Colon.  Allobi.  1613, 

-f-  Vid.  Cocnii,  Saohedriin  M  MaccdiIi,  npud  eiic«rp(.  Gemv.  SwtbMlr.j 
cap-  ■■■  Md.  mil,  p.  346,  «diL  AmntrJ.  1639, 

]  See  on  Oiis  subject  ih«  ComnK-niaioiKin  Deui,  ».,  puiicul«l^ 
nurih;  mk  also  K«laD<t.  Aiiti(|   llnbt.  |>an.  iv,  cap.  viii.  mcI.  xtti— &ru. 


CHAPTER  X. 


THB   JUBILBB. 


The  jubilee  was  the  grand  rabbaticHl  year,  edebratcil  after 
every  seven  wptcnaries  of  years;  naniely,  every  rorty>niiiili 
or  6fiietii  year.  This  was  a  year  of  general  rpleu»e.  not  only 
of  all  dcbta.  like  the  common  sabbatical  year,  but  of  all  alaves ; 
and  of  all  lands  and  possessions  which  had  been  M>ld,  or  otlier- 
wiKe  alienated  from  the  faniiliett  and  tribes  lo  which  they 
ori^nally  belonged.* 

The  critics  are  not  agreed  about  the  etymology  of  the  word 
byr>  Jobel.  Some  derive  it  from  Jubal,  who  was  the  inventor 
of  miiitical  instrnmenta,  Gen.  iv.  21;  and  suppose,  that  this 
year  was  nnmcd  after  hira,  becaiuc  it  is  a  year  of  mirth  ami 
joy,  on  which  music  is  a  common  attendant;  or,  as  we  say  in 
English,  a  jovial  time,  tlie  word  jovial  being  perhaps  a  cor- 
ruption of  the  Hebrew  word  Jobel;  or  eliie,  because  it  was 
UNhered  in  with  tiie  musical  sound  of  the  trumpet  tlirouE;h  the 
whole  land.t  Others,  particularly  R.  David  Kimchi,  tell  us, 
Ihat  Jobel  uignifiea  a  ram  in  the  Arabic;  and  that  this  year 
was  so  calletl,  because  it  was  prodainied  with  trumpets  made 
of  rama'  boms.;^  WiUi  him  the  rabbies  in  general  agree. ^ 
Bochart,  however,  is  of  opinion,  there  were  never  any 
trompets  made  of  rams'  horns,  they  being  very  unsuitable  for 
auoh  a  purpose,  and  that  the  phraw  D«^3\i  rmorr  ikopheratii 
hajjtAkelim,  which,  in  the  mxHx  chapter  of  Joshua,  ver.  4, 
we  render  trumpeta  of  rams'  horns,  means  only  such  trumpet* 

*  S«e  the  iiMtJIiiiioa  of  this  (»u*al,  in  Lev.  %%.•*.  fr— 17- 
t  S«v  HaAiu  ad  Jn«h,  vi.  4,  spud  Cfkkos  Smkps. 
1  IL  D-  Kindt.  IB  Ln.  xxv- 

^  K.  9-  Jsiclii  la  Lev.  nv.;  jiml  ihc  ChaldH  PanpbnM  tamnauit  m- 
pUins  731^  Jattl  fay  in3^1  dkAri,  *  nun,  puiicoloriy  in  Joob.  <L  4. 


u  wen  to  bv  uaed  in  produ^Bg  Mm  ^iUm;  «Uck,  k  m 
far  mom  piwfcitih.  wtw  naAt  of  te  Imw  «r  moi  t^  af 

ffflltrc*'  ■*  ^^  opioMA^t  tkat  Jbbd  k  m  WBad  incaierf  la 
iaiMe  the  atMiirl  of  Ike  imIibmiI,  »ad  KkM  k  dow  not 
ifciMfmi  agnfytfae  tnoirat  'tttM,hm^mmmihm»de.X 
Dr.  I^BXridL  li|iuuhi  thk  rtjMolafcj>  aad  naeeiffH  tfak  jnev 
vM  called  Jobd  fron  tlw  Mvnd  thai  ePMytwjt  msde; 
H  the  fewt  of  1^  paMover  ns  itjrlid  PbmcIi.  from  tbe 
i^ri>  pMMBg  «*«  t^  iBMitH  wfao  fce  ilev  the  Egyp- 
tiu*^ 

Thm  k  mother  opinicn,  whkh  bida  u  fiur  for  ptobUiffity 
M  any  of  the  foraier.  that  Jofael  eooM  tnm  V»>M;  ia 
%A»/,  San  AeW,  which  ■ignifieetaincan.mtsn,  bra^faMh, 
&c.,  becaoae  this  year  rekored  all  alatea  to  ther  Bberty.  and 
bfoagfat  badt.  all  akettsted  estate*  to  the  fiwhn  to  i«  hicb  they 
drifpnaUy  beloiiged,|  Aooordin^y  the  Srptaapnt  reoden 
Jotiel.  of  t«ic,  a  remkiion.  Lev.  xxr.  10;  wid  Jgeepbas  Baith 
it  n^puAm  fXwvfkpuim,  libtt^.f 

Aj»  the  learned  are  not  agreed  abovt  the  etjrmologjr  of  the 
none,  ao  neither  about  the  year  in  wbich  the  /MtivaJ  was  to 
be  cddsratedi  whether  erery  fony-math.  or  every  fifUoth ; 
and  it  ia  hard  to  nay,  which  of  these  opintuoA  hath  the  nuMt 
eminent,  or  the  moat  Domcroai  advocaiea.  On  the  former 
■id«  ore  Joseph  ScaJiger,**  PetaviuBrtt  Jaoobas  CapcUus^ 


*  Bndiui.  Ilierazmc.  part  i.  lib.  ti.  cap,  xliii.  Oper.  Wm.  ij.  p.  4t5, 
436. 

t  Job.  Hen.  Ilouiogrr.  Anal«cL  Hutonco-Tbgoing.  diwvit-  iu.  i  M  JoIl 
Ihu-  IhiiiiiKn.  juii.  Aiinoi.  in  Godwin. 

t  St!c  l^otl.  sii.  13,  anil  uUivr  pUoee. 

{  pBtrick  oa  Lev.  uv.  10. 

II  Fulkr.  HiMall.  Sacr.  lib.  iv.  cap.  vtii.  apoil  Critiew  Socns*  torn 
IB. 

I  j4|Nph.  Anliq.  lib.  iii.  Mp.  kii.  Md.  iH.  p.  184. 

**  SealigM  fit  RarmUt.  TinnpoT.  lib.  cii.  p.  769,  0»  Colon.  Allob. 
)A70i  Onnn.  Iiai{n){.  lib.  i.  p.  $5.  ad  caIcmd  IbcMor.  Tmipar.  Awawl. 
iri.MI;  rl  Aniinaitvrr«.  ID  Ckn^nio.  KuMbil,  p.  ii. 

It  I^Dta■■  lUltoiiar.  Trttipor.  pan.  ii.  lib.  il  cap.  vu.  p.  87.  ti  nq.  «dit. 
I'am,  l<IT8;  M  d«  Doctriu.Tvmpor.  lib.  ii.csp.  unii. 

II  jMoth  tipall.  Hutor.  S«cr.  ci  Exoue.  a4  A.  &L  SM9. 


CHAP.  X.]  THE   JUBILEE.  539 

CuDsus,*  Spanbeim.i-  Usher.^  Le  Clerc^,  and  many  othera; 
on  the  latter,  the  Jews  in  genenU,||  many  of  the  Christiso 
fathers,  and  amon^  the  mod«nB,  Fagias,^  Junius,**  Hotr 
tinger.tt  Schindler41:  Leidekker,^^  Leusden,||||  Meyer.^^ 
Calinet,[*]  &c. 

The  ground  of  the  former  opitkion  is  chiefly  this,  that  the 
forty-ninth  year  being  of  course  a  sabbatical  year,  if  the  jubilee 
had  been  kept  on  the  fiftieth,  the  land  must  have  had  two 
sabbaths,  or  most  have  lain  fallow  two  years  together,  since 
all  agriculture  was  forbid  on  the  jubilee,  as  well  as  on  th» 
sabbatical  year.  * 

Now  this  is  thought  an  unreasonable  supposition,  since  in 
all  likelihood,  without  a  miracle,  it  must  have  produced  a 
dearth.  If  the  law,  therefore,  had  carried  any  such  inten- 
tion, one  might  have  expected  a  special  promise,  that  the 
forty-ei^th  year  should  bring  forth  fruit  for  four  years,  as 
there  was,  tluit  the  sixth  year  should  bring  forth  fruit  for 
three. 

On  the  other  hand  it  is  all^^,  that  the  Scripture  declares 
for  the  fiftieth  year,  Ler.  xxr.  10,  11 :  "  And  ye  shall  hallow 
the  fiftieth  year,  and  proclaim  liberty  througfaout  all  the  land 

*  CuoKus  de  Repabl.  Hebr.  lib.  i.  cap.  vi.  p.  M,  et  leq. 

f  Spanheim.  Chronolog.  Sicn,  put.  i.  cap.  zvi.  p.  84 — 86,  apud  Oper. 
Geograph.  Chronolog.  et  Histor.  Liigd.  Btt.  1701. 

I  Vtaer.  Aooal.  A.  M.  2609  JubilKui  Primus ;  A.  M.  3658  Jubibnu  Se- 
cuadus,  see  p.  34;  A.  H.  3707  Jobilcua  Tertiiu,  p.  Sjl,  edit.  Gener. 
1722. 

§  Cleric.  ID  Lev.  xiv.  10. 

jl  See  Chaldee  Puaphnrt  on  Lev.  xxv. ;  MainxHi.  de  Anno  Sabbaiico  et 
Jubileo,  cap.  x.  sect,  vii.;  R.  Menacbein  in  I^r.  xxr. 

f  Fagius  in  Lev.  xxt.  10.  **  Janius  et  Tiemelliui  in  loc. 

ft  Uouinger.  AnnoL  in  Godwin,  lib.  iii.  cap.  z.  sect.  zi.  onnot  t.  p.  635, 
636. 

It  Schtndler.  Lexic.  Pentaglot  in  verb  731^. 

§§  Leidekker.  de  Republ.  Uebneor.  lib.  v.  cap.  xiv.  wet  iv.  p.  333, 
Amstel.  1704. 

nil  Leusden.  Philolog.  Hebrao-raixL  dissert,  xli.  p.  390,  ediL  Ullrajecti, 
16B2. 

%%  Meyer,  de  Temper,  et  Fest.  Hebrsor.  pait.  ii.  cap,  xviii.  sect.  vii. — 
xlix.  p.  343 — 358,  3d  ediL  Amstel.  1734,  where  he  considers  the  argument 
at  large. 

[*J  Calmet  on  the  word  Jubilee. 


510 


jeWlSB    ANTIQDITIBI. 


[book  nr. 


onto  all  ibemlnbitanutliereof;  HshaObeftjabiteeantoyoa, 
and  ye  shall  retnm  nrcfy  man  ttnlo  h»  poneuaoa,  and  ye  ibftll 
ntoni  every  isad  unto  his  fvnaHy ;  a  jvbilee  shsD  that  fiftieth 
year  be  imto  j<m."  Bnides,  if  the  law  had  mnuit,  that  the 
forty-iuDih  sliotild  be  the  jabilee,  there  wonU  hare  heea  no 
need  of  forfaiddiiig  Mnring,  reaping,  Ecc.,  on  the  jubilee,  be- 
cause, that  bemg  the  sabbatical  year,  it  was  forbidden  in  the 
preceding  bLw  reUting  to  that  year;  Lev.  xxv.  4.  5. 

Ai  to  the  »appoced  dearth,  the  geollcmen  on  thi*  «de  oT 
the  que&tioa  OQDOeive,  there  co«ld  be  do  dangec  of  that  while 
tiod  protected  the  nation  by  a  special  proridenoe ;  and  espe- 
cially Nnce  we  hav«  an  instance  of  their  Urit^  without  any 
harreet  lor  two  years  togethef.  when  the  AHyiian^  had 
-trodden  down  or  spoiled  the  crop  of  oae  year,  and  the  iivxt 
was  probably  a  labbatieal  year ;  and  yet  there  was  no  famine, 
but  they  had  sufficient  to  eat  of  that  which  grew  of  tt«elf; 
2  Kii^  xiz.  2y. 

The  aathns  of  the  UniTCiaal  History  have  endeavoured  lo 
reeoncil*!  tli«?ise  two  opinions;  ob^errin^.  that  as  the  jubilee 
began  on  the  firat  month  of  the  rini  year,  which  was  the 
sevoith  of  the  ecclesiastical,  it  ajgfat  be  said  to  be  either  the 
forty-ninth  or  fiftieth,  -accortltng  as  the  one  or  the  other  of 
tliefte  flitlerent  coiQputaUuus  was  followed.* 

The  jubilee  b^an  on  the  tenth  day  of  the  month  Ttui,  at 
the  evening  of  the  day  of  atonciuent;  Lev.  xxv.  j>.  A  time, 
saiLh  Dr.  Patrick,  very  fitly  chosen;  for  they  would  be  better 
disposed  to  foigive  ttieir  brethren  their  debt&,  when  they  had 
been  craving  pardon  of  God  for  their  own.  To  which  we 
may  add,  that  when  their  peace  was  made  with  God  by  the 
aacrificea  of  atonement,  it  was  the  proper  time  to  itfoclaim 
liberty  and  joy  thronghout  the  land. 

The  peculiar  obderraDces  of  the  jabilee,  beyond  those  of  Uie 
common  Miblmticnl  year,  were  the  followii^: — 

Ist.  lliat  it  was  proclaimed  by  the  soand  of  the  tnimpet 
throughout  the  whole  land.  Maimunidcs  suith,  every  private 
man  was  to  blow  with  a  trumpet,  and  make  a  Mniid  cine 
times.t 

*  UaiTcml  lirrnvrj.  Him.  of  ibe  Jem,  book  ii.  rinp.  viU  Laws  rdaiMf 
to  ibr  JiilMle<>,  twte  K. 

i  Uaimon.  de  Anno  SbIiIul  ei  Jubilao.  etp.  x. 


CHAP.  X.] 


THS  JtrarLtK. 


641 


2dly.  Thejabtlcc  was  a  year  of  gciiera)  releapc  of  aU  olaTeB 
and  prisoners.  Eren  such  as  had  voluntiirily  relinqmstwd 
their  freedom,  at  the  end  of  their  six  yettta'  service,  and  had 
had  their  eant  bored  in  token  of  perpetual  servitude,  were  yet 
Mil  frts*  at  the  jubiJec;  for  "  liien  they  were  to  proclaiiii  hberty 
throughout  all  the  land  to  all  the  inhabitauts  thereof;"  Lev. 
xxy.  10. 

3dly.  In  this  year  all  estates  which  had  been  sold,  wore 
reinnml  back  to  their  former  proprietors,  or  to  the  families  to 
which  they  ori^nally  belonged;  by  which  means  it  wa»  pro 
vidcd,  that  no  family  should  be  sunk  ami  ruined,  and  doomed 
to  perpetual  poverty ;  for  the  family  estate  could  not  be  alie- 
nated for  loni^r  than  liftv  years.  The  nearer,  therefore,  the 
jubilee  was,  the  less  wa^^  the  value  of  the  purchase  of  an 
Instate,  ver.  16.  This  law  of  the  Jew'S  wok  famons  amono;  the 
Heathens,  some  of  whom  copied  after  it.  DiofloruK  Sictilus 
siiilh,  it  was  not  lawful  for  the  Jews,  mw  iStovv  KXi}fiavc  wuXnv, 
to  Bell  their  own  inheritaDces;*  and  Aristotle,  in  bin  Pcrfiucs,f 
suith  of  the  Loctiuns,  that  they  were  prohibited  by  their  laws 
from  selling  their  ancient  possessions. 

The  rraiion  and  design  of  the  htw  of  the  jubilee  was  partly 
political  and  purtly  typical. 

Ist.  It  was  (K>litical,  to  prevent  the  too  great  oppression  of 
the  poor,  as  well  as  their  being  liable  to  |>crpotiial  slavery. 
By  this  meant  the  rich  were  prevented  from  accumulating 
lands  upon  landi,  and  a  kind  of  equality  was  preserved  through 
all  their  families.  Never  was  there  any  people  so  eHecttially 
secured  of  their  liberty  and  property,  as  the  Israelites  were; 
God  not  only  engaging  so  to  protect  those  invaluable  bles»< 
inii;a  by  his  providence,  that  they  should  not  be  taken  away 
from  them  by  others;  but  providiag  in  u  particular  manner, 
by  this  law.  that  they  should  not  be  thrown  away  through 
their  own  folly  ;  since  the  property,  winch  every  tnan  or  fauuly 
had  in  their  dividend  of  the  land  of  Canaan,  could  not  be  sold 
rany  way  alienated  for  above  half  a  century.  By  this  meaua 
bIw)  the  distinction  of  tribes  was  preserved,  in  respect  both  lo 
their  families  and  posMssions;  for  this  law  rendereil  it  n*- 

-    ■  Ditxl.  Sicul.  lib.  «l.  tcleg.  prim.  p.  922.  edit.  Hsaor.  IQM. 
t  AriU-  Politic  lib.  it.  csp.  vii.;  tte  ftlso  lib.  vu  ctp-  it. 


Stt 


iCWISa    A.WTIQVIT<B«. 


[book  m. 


f  Amr  fc^flin,  Chii 

jMT,  to  pnR  their  r«fat  to  Ae  ■knihBK  of  tfaeir  aaoeilarB. 
BylhiiMiMMit— qilMilj  Imibii.  rfwhttoheMaJ  famay 
As  IfctoiM  ipiton,.  Upoa  whidi  Dr.  ASx  ofaems,  tlkml 
Gtd  did  Mot  ■  dftr  thMi  to  oaatione  ia  captmty  o«t  of  their 
owB  bod  fior  tht  «fkc  </  twojibiiM,  Imc  I^  tfart  aun* 

A  tuAer  crrfl  ne  of  the  jsfadee  ai^hft  be  fgr  the  nwber 
ootopatoliMioftoDe.  Fo*,  —  the  OwaH  wipwlad  by  <>;»■ 
pii^  the  RdtoMi  I7  liatn,  nd  we  hy  iibImiii,  the  iew* 
pnheUj  ntkaaei  by  jobileeB;  and  ii  im^U.  I  lej,  be  one 
dto^  rf thh  itotitMJiM  to  —A  aaCtheMbrge  portio—  of 

atf.  Thoc  wM  alto  m  typed  deagn  cod  me  of  the  jehilee, 
«hieh  is  ponsed  oat  by  the  ^HOidwt  Itosab,  when  be  silh,  in 
iiifcieiB  I  ts  the  Hc»h,  "  The  Spnii  of  the  Lonl  God  t> 
■poa  ae.  beeaaae  the  Lord  hethaaotnlBd  bic  to  praauh  good 
lidiagB sBta the neeh ;  befasthaentnetofanidapthebnifcen- 
beuted,  to  prodaim  liberty  to  the  captzres,  aod  the  openrag 
ofthepdaoa  to  then  thatmboaod.loprodunitheaooepU- 
Ue  year  of  the  Lord."  chap.  Ixi.  1.3;  whem''lbeacovptab)« 
year  of  the  Lotd."  when  "  bbetty  was  prodaisMd  to  the  cap- 
ti«e»,**  aad  **  the  openii^  the  pcieon  to  then  thai  were  bound." 
evidently  lefem  to  the  jabdee;  bat.  in  the  pnpheiic  aenx. 
meant  the  goepd  state  and  dispcBsatioo.  which  pcodaiou 
sptiitoa]  liboty  frooi  the  bondage  of  atn  and  Satan,  aud  the 
bbefty  of  fetDraing  to  oar  own  pneeeetion,  even  the  hcarenlj 
inhcritaDce.  to  which,  haring  iocurrad  a  tbcfintarc  by  sin.  we 
had  lost  ail  right  and  daim. 

1  have  only  brther  to  obeerre,  thai  this  jubilee  of  the  Jewa 
hath  been  in  some  sort  imitated  by  the  Pope;  who,  aAer  a 
OBitain  retumiD^  period,  iiroclaiius  a  jofailee,  in  which  he 
gfButa  a  plenary  io  ju^eoce  to  all  &itiDks,  at  feaal  to  as  naay 
m  visit  tlie  churchea  of  8t.  Peter  and  Su  Paul  at  Rome. 

The  jubilee  was  first  tstablished  by  Pope  Botuface  VIII., 
anno  IJ^JiJ.  and  was  only  tu  return  every  hundredth  year;  b«t 
the  fir»t  celebratiou  brought  «ucfa  stores  of  wealth  to  Rome, 
that  Clemf-ni  VI.  reduced  the  period  to  fifty  yeaia;  afterward 


I 


4 
I 


CHAP.  X.]  THE   JUBILEE.  543 

Urban  VI.  appointed  the  jubilee  to  be  held  every  thirty-five 
years ;  and  Sextus  IV.  brought  it  down  to  twenty-five.* 

One  of  our  kings,  Edward  III.,  caused  bis  birth-day,  when 
he  was  fifly  years  of  age,  but  neither  before  nor  after,  to  be 
observed  in  tiie  manner  of  a  jubilee ;  this  he  did  by  releasing 
prisoners,  pardoning  all  offences,  treason  itself  not  excepted, 
and  granting  many  privileges  to  the  people.f 

*  Set  on  this  subject,  Dieteric.  Antiq.  Biblicc,  u  Lct.  zzt.  4,  p.  320, 
et  seq.  adit.  GImr  et  Francof.  1671 . 

t  Polydor.  VirfjU.  Histor.  Anglican,  lib.  xix.  p.  494,  Lugd.  Bat.  1651. 


CHAPTER  XI. 


THR    fEASTS   OP    rOBlM    AKD    OP    DBDlCATlOtl. 

Besides  the  sacred  festivali  already  considered,  qo  otlwr 
wera  appointed  by  the  law  of  Mosea-  However,  the  Jevs.  Ui 
procew  of  time,  added  several  others :  two  of  which  are  to  be 
the  subject  of  Ihta  chapter :  namely,  the  feast  of  purim,  of  the 
occasion  and  institution  of  which  we  have  an  account  in  ths 
book  of  Esther,  chap.  ix.  20 — alt. ;  and  the  feast  of  dedica- 
tion, mentioned  by  the  evangelist  John,  chap.  x.  22.  Thpy 
were  both  of  them  annnol  festivals,  and  obierved  in  comme- 
moration of  national  mercies  and  deliverances. 

The  former,  the  feast  of  purim,  was  instituted  by  Mordccai,  | 
to  commemorate  the  deliverance  of  the  Jews  from  Haman's 
conspiracy,  of  which  we  have  an  account  in  the  book  oT 
Rsther.    Many  suppose,  that  in  this  he  had  a  special  direction 
fn»n  God,  delivered  by  smae  prophet,  perhaps  llaggai.  or 
Malachi.     Bat  if  so,  it  is  strange  that  the  sanction  of  divine 
authority  should  not  be  expressly  stamped  on  the  inElitutioQi 
and  that  the  name  of  God  should  not  be  mentioned  so  mucb' 
as  once  in  the  history  of  it.  or  of  the  events  relating  to  it. 
Thus  piuch  is  certain,  it  hath  had  the  efiect,  which  mere  ho-, 
man  iustitution»  in  matters  of  religion  vt!ry  cummuiily  hai 
to  occasion  corruption  and  licentiousness  of  maniters.  ratbt 
than  to  promote  piety  and  virtue.    Though  still  celebrated  bjl 
the  Jews  with  great  ccrcmwiy,  it  is  a  time  of  geneiaJ   ri< 
and  debauchery  ;  and  they  make  it  a  sort  of  rule  of  their  re- 
ligion to  dnnk  till  they  can  no  longer  distinguish  between  th« 
blessing  of  Mordecai  and  the  cursing  of  llaman.*    Insomuch 

*  Talmud  cod.  MejnlUht  h\.  7.  3,  quoted  by  BuJttotC  Sjraag.  Jndaie. 
«p,  uu.  p.  559,  3d  «dil.  in  Lexic.  Talmud,  tub  voc  DDX  p-  334;  sad  ly 
LpuMl«a.  Philolog.  lltbnro-miiu  dtncn.  iJ.  p.  X8i.  3d  cdu.  t'tna|ML 
IMS. 


rUAP.  XI.]  TUP.    CBAST    (IF    PL'HIM. 


545 


that  Archbishop  Usher  very  justly  fitylos  the  feast  of  parim 
the  Bacchanalia  of  the  JutFB.* 

This  festival  was  to  be  kept  two  days  successively,  the  four- 
teenth and  riiicenth  of  the  month  Adar;  EsUi.ix.21.  Inthe 
intercalalory  year,  therefore,  ^Jieu  tliere  are  two  Adars,  it  ts 
ki-pt  twice  over;t  the  (intt  time  with  lets  cpremony.  which 
they  call  Uie  little  purim ;  the  second,  iti  the  Vcadar,  with  more 
ceremony,  which  they  term  the  ^'at  purim.^  On  both  days 
of  the  feast  the  modern  Jews  read  owr  the  Mes;illab,  or  book 
of  EsUier.  ia  thuir  synagogues.  The  copy  tlicrc  read  most 
not  be  printed,  but  written  on  vellum  in  the  form  of  a  roll ; 
»nd  the  names  of  the  (en  sons  of  Haman  arc  written  in  it  in 
a  peculiar  manner,  being  ranged,  they  say,  like  so  many 
bodies  hanging;  on  a  gibbet.  The  render  must  prcmouncc  all 
these  names  in  one  breath.  Whenever  Haman's  name  is 
pronounced,  thcv  ninke  u  terrible  noise  in  tha  eynagagne; 
some  drum  M-ith  their  feet  on  die  floor,  and  the  boys  hare 
mallets,  with  which  to  knock  and  muku  a  noise.^  They  pre- 
pare thentselvcs  for  their  carnival  by  a  previous  fast,  which 
should  continue  three  day«,  in  imitation  of  Esther's  (chap.  iv. 
16);  but,  for  the  generality,  they  have  reduced  it  to  oneday^ 

We  may  here  take  occasion  to  consider  three  questions, 
started  upon  tlic  Btor>'  to  which  Lhin  festival  relaten. 

Iflt.  WJieu,  and  in  vrhusv  rcigu,  the  afikir  happened,  which 
it  is  intended  to  commemorate. 

"Zdly.  For  what  reason  Mordecai  refused  to  pay  that  respect 
to  Haman,  the  neglect  of  which  so  much  incensed  him  againsC 
tlie  Jews. 

3dly.  Why  Haman  cast  lots,  in  order  to  Ax  the  day  for  the 
taasaacre  of  the  Jews. 

Pint.  The  first  t|Ubstirm  is,  when,  and  in  what  king's  reign, 
this  aifoir  happened.  Though  it  was  doubtless  after  the  king- 
dom of  Judah  returned  from  iu  captivit}*,  yet  the  ten  tribes 
still  continued  in  their  dispersion,  from  which  they  have  iMt 

"  l'*wr.  Auioln,  <nib  A-  M-  34»,  p.  96,  «dit.  Gentv.  1797. 
Miihu.  til.  M<9i]lih,  cap.  i.  wet.  iv.  io«.  ii.  p.  3^9. 
Boitorf.  Synsg.  Itti.  sxii.  lub  Ap. 
^f  BoilorT.  Sjrni^.  Judsw.  «sp.  noz.  p.  $55— .SAD- 
I  Hottingw  rn  Uodwin.  Iih-  >ii.  cap.  ii-  KimM-  t.  p.  C43. 


CHAP.  XI.]  THE    rSAST   (tf    VDBIM. 


M7 


magnum  raput,  sire  magttiis  pritireps ;  and  wns,  as  some 
thiuk.  nomen  ^eHtiiilitun,  tlie'nniiic  of  nit  their  Llngl,  u 
Pharaoh  was  of  all  the  kinga  of  Egypt-  Accordingly  this 
name  or  litle  i«  also  giveu,  as  is  commonly  thoogfat,  to  Catu- 
by^es,  in  the  fourtli  chapter  of  Ezra.  ver.  6.  N«verthvlws, 
it  might  be  giren  to  ArtaxcrxcA,  kot  kKo\nv.    The 

;  ^Second  qaetition  itt,  fur  whnt  reason  Morflecai  rpfuscd  to 
■  pqr  tliat  respect  to  llaoian,  the  neglect  of  which  so  much  in- 
censed him  agaioBl  the  Jews;  Esth.  iii.  1 — 6. 

Thin  quBctioD  csn  be  only  answered  conjecluraHy.  Some 
think  the  resEKin  was,  becaosc  Haman  was  aa  Amalekite ;  and 
the  Isrneliteii  had  Wcrt  commisaioned  from  God  to  destroy 
that  whole  nation,  because  of  the  injuries  they  had  formerly 
done  them;  Deut.  xxr.  17 — 19.  But  this  hardly  seems  to  ha 
n  sufficient  nccount  of  Mordecai's  refusing  civil  reapect  to 
Hainan,  who  nns  tin«i  minister  of  state;  eapecially  when  by 
so  doing  he  exposed  bis  whole  nation  to  imminent  danger. 
lieflides.  if  nothlni;  but  ctril  respect  had  been  intended  to 
Hainan,  the  king  need  not  hare  enjoined  it  on  hie  servants 
after  be  had  made  him  his  first  raiiiist^  and  chief  favourite. 
Esth.  iii.  I.  "2 ;  they  would  have  bc«n  ready  enough  to  show  it 
on  all  occasions.  Probably,  therefore,  the  reverence  ordered 
to  be  paid  this  great  man  was  s  kind  of  divine  honour,  such 
as  was  Bomethnea  addressed  to  the  Persiuu  monarcha  thnm- 
aelves ;  which  being  a  speeiea  of  idolatry,  Mordecai  refused  it 
for  the  sake  of  a  good  conseienco.  And  perhaps  it  wns  Ha- 
man's  undcrstonding  that  his  refusal  was  the  result  of  his 
Jewinh  principles,  tliat  was  the  very  thing  which  determined 
him  to  attempt  the  destruction  of  the  Jews  in  general,  know- 
ing lh«y  were  all  of  the  same  mind.     As  to  the 

Third  queation,  why  Haman  cast  lota,  in  order  to  fix  the 
day  for  Uie  muntwcre  of  the  Jews,  Esth.  iii.  7;  from  wherKe 
(he  fcMSt  of  purim,  which  is  a  Persic  word,  and  signifies  lou,* 
took  iu  name,  chap.  ix.  2H;  it  was  no  doubt  owing  to  the 
Hiipersiitioufl  conceit,  which  anciently  prerailtd,  of  somo  days 
being  more  fortunate  than  others  fur  any  undertaking;  in 
Rhort,  he  endeavoured  to  find  out.  by  this  way  of  divioine, 

*  Vld.  nuSm  DubM  Vtxm.  eeiUur.  tli.  Iw.  xah.  p.  4W,  4ftr,  U  Mill. 

2m 


cnrji».  Ki.]      TiiR  reA»T  of  bEorcATtoN. 


649 


The  circum«ilanc«  of  Chrint'if  walking  !n  the  temple  iit  thia 
fcafl,  John  x.  23,  in  alleged  by  Dr.  N'ichoU,*  Pndeaiut.f 
and  others,  in  favour  of  the  obsm-ance  of  sacred  feitiraU  of 
tncm  human  inslitutiun;  for  though  this  waa  sach  bd  one, 
jieverlfaelcsH  Christ  honoured  it  vrilh  his  presence.  But  bovr 
will  thiii  provu.  that  our  Lord  had  a  more  sacred  or  religious 
regard  to  tlii;^  fi^stival  than  it  may  be  proved  lie  bad  to  ttw 
winter,  from  hid  walking  in  the  temple  at  that  season  .'  Or  if 
be  chose  to  come  to  J«ru)ialem  and  to  the  temple  at  that  time, 
wh«i  more  people  fr«|uented  the  temple  service  than  ordi- 
narily at  any  other,  the  only  reason  might  be  tlie  opportunity 
of  prcicfaiiig  to  greater  iiuniburs;  on  which  account  we  6nd 
the  apostlet)  likewise  frequented  the  symigogues  u]>on  the 
Jewish  subbuth.  even  after  thut  inslitutivn  was  nbrogatetl.^ 

Be«ide«  these  two  festivals,  we  ruad  in  Scripture  of  Beveral 
other  feantx,  or  fat^tit,  observed  by  tlie  Jew«  in  later  age*, 
though  not  appointed  bv  the  law  ofMnees;  as  the  fast  of  the 
fourth  month,  on  account  of  the  laliing  of  Jenisnleni  by  the 
CbaldeauK.  Jcr.  lii.  0,  7 ;  of  the  tilth  nioutli,  on  accuuat  of 
ttetr  burning  the  temple  und  city,  2  Kings  xxv.  8;  of  the 
seventh  month,  in  niemor)- of  the  murder  of  Gedaliah.  ver. 
'i6;  and  of  the  tenth  month,  when  the  Babylonian  army  bcgaa 
the  ftiege  of  Jerusalem;  Jer.  hi.  4.  These  fasts  are  all  men- 
tioned together  in  the  eij^hlh  chapter  of  Zerhariah,  ver.  19; 
tu  which  we  may  perhaps  add  the  feast,  which  Josephus  calls 
Zu\ofttf>ut,  the  feast  of  the  wood-oflering,  when  the  people 
brought  great  store  of  wood  to  the  temple  for  the  use  of  the 
altar. §  This  is  said  to  be  grounded  un  ihi.'  folluwingpassiigea 
in  Nehemiafa:  "  ^V'e  cast  the  lots  among  the  priests,  the 
Lerites,  and  the  people,  for  the  wood-oflering.  to  bring  it 
into  the  house  of  our  Ood,  uAcr  the  houses  of  our  fathers,  at 
times  appointed  year  by  year,  to  bom  u|Min  the  altar  of  the 
Lord  our  God,  as  it  is  written  in  tlie  law  ;"  chap.  x.  34. 

*  Nkhobii  OWemno  £c«l«i.  A«e;lic«n.  [isn  ii,  cap  li.  p.  908, 399,  Lm* 
dini,  ITOT. 

t  C<inn«t.  p«n  ii.  book  lii   »wl.  tii.  p.  378,  i7&.  lOili  «Ilt. 

1  Vid.  Pnrcii  Vimlic.  I-'ntnim  DuMnt  pun  ui.  rap,  xi.  p.  Mt,  Idfodiau 
irto,  Ariba  RnfUih  "noiuUL  (lut  iii.  clup-xi.  \>.  319,  Loodoa,  If  If. 

^  Jutei>li.  da  BfllL  Jwlaic.  lib.  ii.  cap.  »ii.  ktI.  vi.  p.  104,  Uartnamp. 


550 


JEWISH    ANTIQUITIBS. 


[book   III. 


Agkiub  "  I  »|qKHnted  the  wards  of  the  pnemta  and  tb«  Lerites, 
every  one  in  his  business;  and  for  the  wood-offering  at  times 
appointed,  and  fw  the  first-fruits ;"  chap.  xiii.  30,  31. 

Besides  these  fests  and  festivals,  the  nwdem  Jewish  ca- 
lendar is  crowded  with  a  multitude  of  others;*  of  which,  there 
beii^  no  mention  of  them  in  Scripture,  it  is  beside  our  purpose 
to  take  any  farther  notice. 

*  \ld.  Setdo).  de  STnedriis  Hdineor.  lib.  iii.  cap.  xiiL  mcC  xii. 


APPENDIX, 


CONCBBNIIIO 


THE  LANGUAGE  OF  THE  JEWS, 


ON 


THE  LANGUAGE  OF  THE  JEWS. 


Lo  the  large  account  given  of  the  Jews  and  their  religion, 
chiefly  from  the  sacred  records  of  the  Old  Testament.  I  shall 
now  subjoin  a  dissertation  on  the  languages  in  which  those 
records  were  written ;  namely,  the  Hebrew  and  the  Chaldee. 
However,  as  only  a  small  part  of  the  later  writings  are  in 
Chaldee,  our  chief  attention  will  be  paid  to  the  Hebrew, 
And  here  we  shall  consider, 

1st.  The  antiquity  of  the  language;  and, 

2dly.  The  language  itself. 

First,  As  to  its  antiquity.  The  Jews  are  very  confident  it 
was  the  first  and  original  language,  which,  they  say,  was  con- 
trived by  God  himself,  and  which  he  inspired  Adam  with  a 
complete  knowledge  of.*  Accordingly  Uiose  words,  which 
we  translate  "  Man  became  a  living  soul,"  Gen.  ii.  7,  are 
rendered  in  the  Chaldee  Paraphrase  of  Jonathan,  "The 
breath,  breathed  into  him  by  God,  became  in  man  a  speak- 
ing soul."  And  to  the  same  purpose  the  Paraphrase  of  On- 
kelos.  But  notwithstanding  the  confident  assertions  of  the 
Jews,  there  are  other  persons  who  have  taken  the  liberty  to 
doubt  of  this  opinion,  not  only  as  to  the  high  antiquity  of 
the  Hebrew  language,  but  as  to  such  a  divine  original  of  any 
language  at  all. 

1st.  As  to  the  original  of  language  itself.  Though  the 
Jews  assert  their  language  was  taught  to  Adam  by  God  him- 

*  Vid.  Buxlorf.  DUsertalionea  Pliilcriogico-Tlieolog.  diMert.  i.  de  ling, 
llcbr.  Orig.  et  Aoliqmt.  seel.  xvii.  p.  11 — 14;  sect.  xxx.  p.  20 — 33,  BuiL 
1662. 


THE    omCtHAL    LAKOtTAOS. 


655 


■bl«  (o  converse  freely  together;  which  would  have  been   a 

very  great  abatement  of  the  pleasure  of  their   ]>aradiiiacal 

,  fttate-     Nevertheless,  an,  no  doubt,  God  formed  them  with 

excellent  abilities,  it  may  reasonably  be  supposed  he  left  them 

^to  exercise  Ihose  ubihties  in  perfecting  a  language  upon  iho 

its  which  he  bod  given  them.* 
•  But  in  whatever  «ay  ttie  original  language  waa  formed, 
2dly.  In  the  dispute,  which  was  the  original  hutguagc, 
[<Othcr  nations  have  put  in  their  claim  with  a*  much  assurance 
[as  the  Jewfi.  The  Armenians  allege,  that  att  the  ark  re«t<d 
.in  tlicir  country.  Noah  and  his  children  must  have  remained 
[there  a  considerable  time,  before  the  lower  and  mandiy  coun- 
of  Cbaldca  could  be  fit  to  receive  tfaemj  and  it  is  Uierc- 
reaionubk'  to  «uppo»  Uiey  left  their  language  there,  which 
\V<ii  probubly  Uic  very  eume  that  Adatu  apdie. 

Some  have  fancied  (he  Creek  the  most  ancient  tongue,  be- 
[cauM  of  it»  extent  and  copiousneM.-f- 

The  Teutonic,  or  that  dialect  of  it  which  h  spoken  in  the 
[li)wer  Germany  and  Drabant,  hath  found  a  strrnuous  patron 
[in  Geropius  I)f>c8nus.|  who  endeavoura  to  derive  even  the 
i  Hebrew  itself  from  that  tongue. 

'I'he  prutensions  cf  Llie  Chinese  to  Uiia  honour  have  been 
allowed  by  several  Europeans.^  The  patrons  of  this  opinion 
endeavour  to  ^npimrt  it.  partly,  by  the  great  antiqtiily  uf  tin 
Chinese,  and  their  having  preserved  tbemsclyes  so  many  ages 
from  any  considerable  mixture  or  intercourse  with  other  na- 
tions. It  is  a  notion  advanced  by  Dr.  AllixJ  and  maintained 
by  Mr.  Whiston  witlt  hi!t  usual  tenacity  and  fervour.H  that 
the  Chinese  arc  the  posterity  of  f^oab,  by  his  children  born 
^iftftcr  tlte  flood ;  and  that  Fohi.  the  first  king  of  China,  was 
loah. 
It  is  farther  alleged  in  favour  of  tiie  Chinese  language, 

•  9m  llmUtggpr,  ubi  myn,  Mct.  vni.  la. 
f  BatfOt.  AiMuka,  p.  50. 

]  8ot  nsOripiws  AalmTftw,  lib,  V.  p.  Ajg,  eiMi) 
i  Sm  Wriib's  Eaajr  lovard  ducorannt;  tbr  ("nroiti**  L«ngin^. 
II  Reflaaiaas  oa  ihs  Book*  of  the  lldy  Scnpionv  Mt  i.  pwt  i.  dnp.  n. 
.  114. 

^  ^\'hllUMl'»  Tbsory,  book  li.  p.  137,  M  m^.;  ami  ht*  Sbon  View  of  Om 
|r,  kc.  p.  61,  ct  Mq.    &M  abo  Unekfacd'i  Cmuwuco,  nL  t. 
t.  p.  99>  book  u.  p.  ge— 104. 


666 


THB   OBIClWSlWl 


fAWl 


ihal,  pooflistinn  of  few  word*,  ami  those  chiefly  mooosyllaUn* 
and  having  no  vanet}-  of  declcusioos,  oonjugattona.  or  gram- 
tnatical  rules,  it  carries  stroog  maiks  of  being  the  first  and 
original  language.  Shuckford  «oith,  it  is  so  like  a  Hrst  uncuU 
tirated  essay,  that  it  is  hard  to  conceive  any  other  tongue  to 
have  been  prior  to  it;  and  whether  it  was  itself  the  originaJ 
langnngv  or  not,  in  respect  to  its  coniiisting  of  Runosvllable^. 
the  first  language  wax  no  doubt  similar  to  it.  For  it  cannot 
be  conceived,  if  men  bad  at  tirst  known  that  plenty  of  ex- 
pression which  arisea  from  polyayllables,  any  people  or  per- 
sons would  have  been  ao  stupid  as  to  reduce  their  langmge  to 
words  of  one  ayllable  only.* 

As  for  thoee  which  arc  called  the  oriental  langnagea,  they 
have  each  their  partisans;  and  of  iiics«  ihv  Hebrew  and  Sy- 
liac  liarc  the  most  Totea.  The  genen»lity  of  eastern  writers 
aDow  the  preference  to  the  Syriac.t  except  the  Jews,  who 
assert  the  antiquity  oflhc  Hebrew  with  the  greatest  warmth; 
and  with  them  several  Christian  writets  agree,  particakirly 
Chrysostoiu.t  Au»tiii,^  Ongen.y  and  Jurome.^  among  the 
ancienta ;  and  among  the  modeniii,  Bochart,**  lltuhgger,i^ 
SeWen.iJ  and  liuxtorf.^  The  chief  argument,  to  prore 
the  Hebrew  the  original  lantrtmge.  is  taken  firom  the  naines 
of  persons  mentioned  before  the  confunoa  fif  Babd.  which, 
they  say,  are  plainly  of  the  Hebrew  derit-iition.  Af>  trw 
Adam,  from  ^O^K  aUamah,  ihe  ground,  because  Clod  fuined 
him  out  of  the  earth :  rrn  Ert,  or  IlatvtA.  from  nxi  itajah. 
vixit,  becau«e  "  t»he  was  the  mother  of  all  living:"  f^  Cain, 
from    rnp    knjah,    ncfuitirit :     fX"    Sttk,    from    PV    sath, 

•  Sbnckftvd'sCoDnex.Tol.i.boolcii.  {t.  in,  124- 

t  Thmdoret.  Qur«t.  li.  id  G«ii. 

!  CIiryMsiom.  Homil.  xxx.  in  Uen.  ».  wmi  it  p.  936. 

^  AuguKiii.  de  Clvitu.  Dei,  lib.  »i.  cap.  si.  aa. 

I  Origea.  Ilomil.  n.  in  Nuinb.  xrlii. 

5  Bieioo.  in  Soph,  op-  iii.  Met.  iriii. 

**  Boduni  Phaleg,  srre  Geoftapli.  Socr.  lih.  i.  cafk  it.  O^.  io«b.  i. 
p.  50.  5l,ediL  1712- 

tt  Iteidtv^,  iliatoc.  Patriarch,  loo.  i  ncMUU.  ni.  Met  xfv-  «t  m*!. 
Ion.  i.  [k-  43A,  n  *e>i-  AmuL  Id67. 

;i  Sclden.  de  Svneilr.  hti.  ii.  cap.  ix.  wet.  ui.  «vl-  i.  Ma.  ii.  p.  MSO^ 


I 


1411. 

K  BuxloiC  DuMvUUones  Ilulologno-Thtpluc.  di<*«rt.  v 
BmO.  1G62. 


p.tt.. 


THE    OHIOtKAL    LAKODAGE. 


€57 


PMmU:   Ad    Pflfg,    froni    aVd  patag,    divitit:   &ik1   t«v«rftl 
otheni. 

It  is  ftiitl  ihesfi  are  jiUinly  Hebrew  names,  and  therefore, 
prove  (he  H«hrew  language  to  have  been  in  me  when  they 
were  given.  Resides.  It  is  allegeil,  Uie  niunes  ofsoiiie  nations 
ure  derived  tbmi  Hubn^vv  iiame-t.  As  luvia,  timia,  from 
p*  Javait.  iJic  Hoii  uf  Japbet.  Ami  ko  likewise  of  uomu  hea- 
then gods,  aa  ^'uIcau,  which  ueenia  to  be  a  corriiptiou  of 
Tubal  Cain;  as  A|jo1Io  does  of  Jubul.  But  GroUua*  and 
otheni  will  not  allow  lliia  argument  to  be  cunclusivv,  and 
therefore  reply, 

Ut.  There  are  mnny  more  patriarchal  narae«,  uf  which  we 
lind  no  such  Hebrew  derivation,  llian  there  arc  of  which 
re  can;  and  it  might  very  likely  happen,  that  among  such  a 
lullitiiile  of  names,  some  few  ini2;ht  answer  to  the  word 
(hich  cxjiresiied  the  sense  of  Uiat  original  word  from  whence 
[the  name  was  derived,  in  whalever  language  Moses  had 
^written.  Thus,  suppoifiiii^  he  had  writteu  iu  Latiu,  and  ac- 
icurdingly  translated  the  name  Adam  into  homn,  it  wnuld  have 
I  borne  as  near  a  relation  to  humus,  the  ground,  as  it  doex  in 
Ifhe  Hebrew  to  no*IK  tulamah. 

'2i\\y.  We  iiave  no  n^a^on  to  conclude   the  names  in  the 
^Moanic  liiatory  were  the  original  namen,  and  not  translated  by 
^Mosea  into  the  language  in  which  he  wrote,  aincc  we  have  a 
'plain  instance  of  such  a  tranotation  in  hiK  own  name,  which, 
AS  it  was  given  him  hy  PharaobV  daughter,  an  Iigyplian,  can- 
not Im.'  iiippoKed  to  have  l>eeti  origiually  Hebrew ;  therefore, 
not  rrcta  Mothrh,  a«  he   wroli;  it,  but  as  it  is  in  the  Coptic 
'Varaion  MoUsi.  from  Muii.  which  in  that  language  aignifiea 
water,  and  ti,  taken.     But  Miisesi.  finding  the  Hclnuw  word 
mm  moahch,  to  "  draw  out."  bearing  aome  resemblance  in 
■ouod  to  his  name,  and  in  Kiiniiliailion  to  the  occasion  of  it, 
IrSDsliiled  the  Egyptinn  name  Mouu  into  the  Hebrew  Mmhfh. 
3dly.  It  ii  aaid,  that  aeveral  of  those  names  ore  more  per- 
tinently derived  from   Morne  other  of  tlie  Oriental   tongues 
than  fn>m  the  Hebrew:    lu  Abel,  or  iUM,  which  in  He- 
brew signifies  vanity  or  a  vapour,  aeems  not  a  name  very  ap- 
posite to  Adam's  aecnnd  son;  and.  therefore.  Moses  bath  as- 
signed uo  reason  for  liis  being  called  by  th;itnarae.     But  if  it 
•  Gruuw  ip  0«i.  11  I- 


668 


THS   CDXFbStnS    OV    LAKOOAOKS. 


W  d«CTnd  fraa  the  Svriac  Sk  3r^  /cAffA  ^,  which  signiflM 
Deus  dedit,  it  i«  rery  proper  and  erpressire.  Su  the  nam* 
BoAr/.  which  thf'  Hebrew  text  mforniH  n»  was  no  callM  be- 
CftiiN  God  did  thfn:  'ns  ^j/d/,  that  is,  confoimd  the  Inngan^ 
of  all  die  earth,  toay  be  more  nnturdlty  duriveU  froni  ihv  Sy« 
riac,  in  which  tongue  liabel.  or  bohcef,  t>igiiilini  confusion. 
So  that  the  Syriac,  or  perhaps  any  other  of  the  eastern 
tonguM,  might  be  proved,  by  ihia  argument  from  the  ct>-n>o- 
logy  of  th«  oame*.  to  have  been  the  original  langui^,  aa 
well  as  the  Hebrew. 

Le  Clerc  rorther  advances,  that  Bercral  of  these  nunee 
were  not  the  pmper  names,  by  nhich  the  persons  were  f!alled 
from  tiieir  bmh  ;  but  eognomitta.  or  siraames,  which  were 
giren  them  afterward  ou  account  of  something  rcinarkable 
in  their  lives,  and  which  an  historian  would  naturally  have 
translAted  into  hi*  own  lansjoage.  Thus  tlie  Greek  writers 
speak  of  Pelusia.  a  city  of  E^pt,  which  was  so  called 
mro  rowrqXou,  from  clay,  bfCBuae  it  stood  b  clayey  ground  ; 
yet  it  can  hardly  be  supposed  this  was  its  proper  Egyptian 
name. 

Tpoii  the  whole,  I«  Clerc's  opinion  aeenu  to  bid  Aiirest 
for  the  truth,  that  neither  ilie  Hebrew,  nor  Syriac.  nor  Chal- 
dee,  nor  any  other  lai^age  now  extant,  was  the  uue  origi- 
nal tongue;  but  that  this,  and  the  other  Oriental  tonnes, 
hare  all  spruni;  from,  ur  are  so  many  diSerent  dialects  of  tliat 
first  language,  itself  now  lost  among  them.  As  tlw  Italian, 
French,  and  Spanish,  are  none  of  them  the  langmge  of  the 
ancient  Romans,  but  all  deriTed  from  it.* 

Having  failed  in  (he  attempt  of  imcini;  up  the  Hebrew  ha- 
g;aage  with  any  ccruiinty  to  Adam,  we  are  now  to  inquire  ta 
what  people  ornation  it  properly  belonged  af^  the  confusion 
of  Babel. 

Those  who  are  xealous  for  the  high  antiquity  of  the  Ho* 

*  See  oa  this  subjeci  Clerid  Pntegon.  L  in  Pemateoeh;  Giodu  m 
Gen.  xi.  1  \  Ilmtti  ChHnMUt.  Erstig.  prop-  ■▼.  cap.  xfii.  teet  i*. ;  Bnxtorf 
Phwrtil,  An  AntK]uitale  Ling.  Uvbr.  wet.  xxrii.;  IMd«gB«t.  IIi>lot.  IV 
Inarcti.  uhd.  i.  ciunrit.  «i.  Met  x. — xnii.  p.  431— MJ:  WsluMi-  rtul^gwfc 
uL  »eet.iii. — xii.;  Pfeiffn.  I>iweTt.  d«  Ling.  tVoloplaU.  ad  caksn  Dab. 
Visu.,  aikd  hu  Cnlica  Sacn.  ctp.  iii.;  Bochoni  Ptitleg.  lib.  i.  cap.  xr.j 
VttttB^.  OfaMrratioow,  dbaen.  i.  cap,  i. — v.;  Fxtber Sinum's  Crittcal  Ut»- 
torjr,  book  i.  chap.  siv.  x* . 


e 


TlIU    CONPVSION    OP    LANOtJAOBS. 


om 


brew  tongue,  t#Il  xis,  it  was  prtMrved,  in  the  midst  of  that 
confusion,  in  the  family  of  Kber,  who,  tliey  aay,  was  not  con- 
cerned in  the  building  of  Bultei.  and  consequently  did  not 
share  in  the  punishment  inflicted  on  those  that  were. 

Before  we  examine  this  opinion,  it  may  be  no  improper  di- 
gression to  cuneider  briefly  the  account  we  have  of  that  con- 
fuiiion,  and  of  the  origin  of  diflercnl  laiiguageB,  in  the  elcvvntb 
chapter  of  Qencsis,  where  we  reid,  that  "  the  whole  earth 
was  of  one  language,  and  of  one  speech ;"  ver.  1,  And 
again,  rer.  6,  7,  "The  Lord  said,  Bthoid  the  people  is  one, 
and  they  have  all  one  language."  But  God  said,  "  Let  ui  go 
down  and  confound  their  language.  Uiat  thtiy  may  not  under- 
stand one  another's  speech."  And  again,  "The  Lord  did 
there  confound  the  language  of  all  the  eartli ;"  ver.  0.  Now 
as  to  the  degree  of  this  confusion,  and  the  manner  in  which 
it  was  effected,  there  is  a  great  diversity  of  sentiments- 

The  modem  Jews,  as  Julius  Snaliger  informs  ua,*  under- 
stand it  not  of  a  multiplication  of  tongues,  but  of  a  confusion 
of  those  idwH  which  ihcy  allix  to  words.  Sup|)06e.  for  in- 
stance, one  man  colled  for  »  ^tooe,  another  nnderstoml  bim  to 
mean  mortar,  having  Umt  idea  now  fixed  to  the  word ;  anDth«r 
understond  water,  and  anutlier  sand.  But  Uiough  such  a  dif- 
fcrvnt  connecting  of  idean  with  tlie  same  words  miist  need* 
produce  ft  strange  confunion  among  the  people,  enough  to 
moke  them  desist  from  their  undertaking.  nevertheleM  this  by 
no  menns  accounts  for  the  diversity  of  tunguc»,  whicli  con- 
sists not  in  the  sonut  wnds  being  used  in  dUJ'erent  senses,  but 
in  the  use  uf  words  quite  remote  and  different  from  one 
another. 

Others  ore  of  opiniun,  that  all  the  coafoaioa  which  hap- 
pened at  Babel,  was  in  the  people's  quarrelling  among  them- 
wlvrn,  und  lliervupoii  bandying  into  partiet.  and  separating 
front  each  other;  which,  tliey  say,  is  ascribed  to  God  in  the 
same  Dense  in  which  it  is  elsewhere  said,  there  "  is  no  eril  in 
the  city,  and  the  I^rd  hath  not  done  it;"  that  is,  permitted 
and  overruled  it  to  the  accoutpliahment  of  his  own  wise  and 
gracious  deagiu. 

As  for  the  different  languages  now  iu  the  world,  tbeaa 

Srslift-  KiOTciUI.  in  Cardan.  WP,  ttct.  i-  riiiM  by  RtiirmgflfH,  Origro. 
Sm*.  bpoL  ui.  du)).  r.  MCt.  lii.  p.  Mt,  aih  •i'A.  tTO0. 


THE   CONFDftlON    OF    LANGUAGES. 


fid] 


by  the  multitude  «f  toret^n  slaveA  which  wurc  kept  at  Rome. 
But  if  all  laDi<;u»gc8  had  originnllv  sprung*  from  ouc,  kiicIi  on 
intermixture  of  the  people  of  diU'ercnt  nations  must  have 
tended  to  prevctit  thb  diversity  of  language  iDstead  of  pro- 
moling  it. 

Dr.  Shuckibtxl  liao  an  hypotbesi*.  I  8uppo«e.  peculiar  to 
himself;  that  the  boildcn  of  Babel  were  evidently  projectorft. 
and  their  heuds  being  full  of  innovationi*,  some  of  the  leading 
men  among  them  net  themselves  to  invent  new  words,  ait  pur- 
licuhrly  pAlysyllablcA.  and  to  spread  them  among  their  com- 
piuions,  from  whence  in  titiie  a  ditletvnt  speech  grew  up  in 
one  party  from  that  in  another,  till  at  length  it  came  to  »ach 
ft  height,  as  to  cause  them  to  fonn  diirercut  companies,  aitd 
lo  to  separuto.* 

it  may  be  objected  to  this  hyjiotheeis.  as  well  aa  to  the  for- 
mer, that  it  hv  no  nicnnit  comes  np  to  the  nfaviouti  meaning  of 
the  iiacrcd  history.  Besides,  Theseus  Ambroaef  hath  atiirted 
another  material  objection,  that  the  diversity  of  langiiagea 
cannot  be  HuppuiHMl  to  have  arisen  from  choice  and  contriv- 
ance, uulew*  it  can  he  imagined  that  men  would  do  themttelrM 
such  a  prejudice  an  that,  when  they  had  one  comtooii  language 
to  ropreeetit  their  conce|rtton,  they  should  themwives  intro- 
duce HO  great  on  altemtioo.  us  would  break  off  that  mutual 
society  and  converse  which  even  nature  itself  dictated. 

Aft  to  what  Dr.  Shuckford  saith,  that  experience  shuwH  the 
fear  of  doing  uiiBchirf  hath  not  restrained  thv  projects  vl'  am- 
bitious men,  it  may  be  replied,  that  though  it  may  not  hare 
restrained  them  froui  doing  it  to  otherv.  it  surely  will  restrain 
them  from  doing  it  to  themselves.  And  as  to  what  he  farther 
alleges,  that  he  see*  iKi  detriment  arismg  from  the  confusion 
of  languages,  let  experience,  and  the  immense  pains  men  are 
forced  to  take  in  learning  foreign  hinguac^s,  which  they  have 
occasion  for,  tell  ua.  wheUicr  ii  be  an  iucoavenicDce  and  de- 
iriment,  or  not. 

Upon  the  whole.  1  can  see  no  reason  to  depart  from  the 
obviouH  meaning  of  the  historical  narrative,  which  represents 
the  coufuBiiiii  of  t<)tigne»  us  thi*  imniodiate  act  of  Ctod.  but 


*  ftbacUbni'i  Coadkct.  vol.  i.  book  ii.  p   123. 
t  TbsHou  AmbfM.  At  t'auit*  Muuuows  Liiifusfun. 

2o 


TKB    CONPlJilOM   or    LANOtlAUBS. 


4B 


'hether  out  of  tho  anted  Uuviaii  laiigiiiiga,  or  some  other,  ia  by 

means  rcrtain. 

kVe  now  return  to  the  inquiry,  To  what  people,  utl£r  the 
dUperatan  of  the  nations,  the  Ilubrew  lauguttge  ohgittaily  be- 
longed. The  opinion  of  the  Jews  hatli  been  vhmdy  man- 
tioned  that  it  wm  the  language  of  Ilebur'H  family,  from  whicli 
Abraliam  sprung.  Dut  thU  is  p-at'u  <Hctitm, or  rather  highly 
improbable,  sinco  we  find  Heber's  family,  in  the  foarth  gene- 
ration after  the  dispenion,  Uring  in  Chaldea,  where  Ahnliatn 
WRA  bom.  Gen.  xi.  27,  2tt;  and  there  w  no  reason  to  tliink 
they  uacd  a  diBercnt  language  from  their  ncighboura  around 
iheuk.  Now.  that  the  ChiUdoe,  and  not  the  Uehrow,  wad  the 
langnaga  of  Abraham's  couatry,  and  of  hia  kmdrul,  appeal^ 
m  that  ho  sent  bis  acrrant  to  his  own  country,  and  to  fain 
kindrud,  to  take  a  wife  for  his  son  Isaac,  oamelv,  Rebekah, 
Gen.  xxir.  4;  imd  ihut  Lsban,  the  brother  of  Kvbijinb,  spoko 
a  difleivut  language  from  tlic  Ik-brew,  uamoly,  the  CliuJdee; 
for  the  same  pillar,  or  heap  of  stones,  which  Jacob  eallod 
lySi  gi:/^tifil/t,  which  in  a  Hi^bnrw  word,  Laban  calls  in  hfa 
languugi-  KniTTfi'  '\X*jegar  ioha<UiH(ha,  which  is  pare  ChaJdM; 
God.  xxxi.  40,  47.<  From  wheoce  it  seems  nmsoDable  to 
cnnriiido,  that  Abmham'a  rtatire  langnnge  was  Chaldce,  and 
Uint  Utp  Hebrew  was  the  language  of  the  ConaaniteA,  which 
Abraham  and  bis  poaterity  leanit  by  dnolling  amoag  them. 
^Tliis  te  Clcrc  hath  undearourad  to  prove,* 

1st.  Fran]  the  oanies  of  places,  as  well  as  nken,  in  the  land 
of  Canaan  beinf;  puro  IJebraw.  Puller,  indeed,  in  his  Mia- 
oaUanirK.t supposes,  that  Moses,  iu  writini^  his  history,  ttans- 
hCad  the  ('anuanitixh  names  into  Kcbrew,  which,  if  well 
grounded,  would  rntirely  destroy  the  argument  wliich  he  him* 
self  and  others  rnuke  use  oT  to  prove,  that  the  Hebrew  was 
the  antedUurinn  Uuiguage,  from  tho  luunea  of  acmie  of  the 
ancient  [mthnrch*  being  pure  Hebrew.  But  this  doc*  not 
■esMj  to  be  the  casn  a»  to  the  namvM  of  places  in  Canaan ;  for 
«■•  And,  that  thr>ugh  thf  liraolilM  rhangfd  the  names  of  some 
of  tliem,  y«t  thmr  old  nami<s  were  sn  much  ll)>bn?w  as  their 
new  ones.     For  tostune*!,  Mamn;,  which  tliey  changed  \aHa 


^^B    \  Fulltr    MtwtU.  liV  ir.  «p.  ir.  s^   Cnticos  Sscfos. 

L 


II.  p. 


THE    HKBRKW    LAKOIIAOE. 


566 


I 


Jews*  language,  namely.  Hebrew,  and  that  of  tho  CaoaaniLcs, 
were  not  the  ftame.     But  it  may  be  atisweml, 

IhU  That  thja  waa  after  the  captivity,  wh«n  th«  Jews  had 
in  a  great  mcosore  lost  the  Hebrew.  So  that  by  the  Jews* 
language  we  may  here  rather  understand  ChaJdce  than  He- 
brew. 

2dly.  That  the  speech  of  Anhdod,  perhaps,  might  dificr  from 
that  of  the  Jcwe  only  in  proouneJution  and  dialect;  h$  the 
Ephraimites,  Judges  xii.  d,  pronounced  diHercntly  from  the 
other  tribes,  while  yet  they  all  spc^e  Hebr45w.* 

Having  tlitus  endeavoured  to  trace  the  antiquity  of  the 
Hebrew  language,  we  now  come  to  consider  the  hmguage 
ibicir. 

It  being  commoo  for  people  to  dad  out  peculiar  excellencies 
in  their  own  lunguage,  the  Hebrews  huve  done  tto  in  theirs ; 
and  many  Christiajis  have  joined  with  them  in  Iwbtowing  high 
encomiums  upon  it.  as  superior  to  all  othciB.  But  whether 
that  be  owing  to  its  real  intrinsic  excellencies,  or  to  its  advo- 
cates being  prejudiced  in  itM  favour,  on  uccuuni  nf  so  many 
of  Uio  sacred  books  being  written  in  it,  we  do  not  pretend  to 
determine. 

Thia  language  is  said  to  nbuuud  in  tlie  aptust  etyuiolt^ics 
and  roots  of  the  names  both  of  men  and  things ;  that  in  it  the 
names  of  brutes  express  their  nature  and  propcrtiot  more  ng- 
nificantly  and  accurately  than  in  any  other  known  language  in 
the  world ;  that  its  words  are  concise,  yet  expressive ;  derived 
from  a  small  number  of  roots,  yet  without  the  studied  and 
artiticial  composition  of  the  Greek  and  Roman  languages; 
that  its  words  follow  each  otlicr  in  an  easy  and  natural  order, 
without  intricacy  or  transposition ;  and  above  all,  that  it  hath 
the  happieel  and  richest  fecundity  iu  its  verbs,  of  any  known 
tongue,  either  ancient  or  modem;  which  arises  from  the 
variety  and  suihciency  of  its  conjugations ;  by  ineajis  of  which, 
as  Belhirmme  obaerves  iu  Uis  Hebrew  Grammar,  all  the  variety 
of  signilicHtinns  into  which  it  is  possible  for  a  verb  to  be 
bninched  out,  are  expressed  with  a  very  small  variation  either 
of  the  points,  or  of  a  letter  or  two,  which  in  any  other  lan- 

*  For  proof  lh«l  ch«  lltbrew  «•>  dw  Unfuanc  o(  the  CauAituilM,  Mw 
sIm}  JoMph  Scali^,  Epnt.  cnlii.  «  csocliii.;  Walton.  Prokpno.  ii.  mcL 
xjiL— six.;  SeMtHi  «ap.  u  i'lvteyuai.  H«  Diii  Sjii*. 


IIIBRBW    CHAHACTflit. 


w 


Bill  therv  »ra  oUier*  who  •twciiioiwl*^  cooUbd  ttr  ihi;  iut- 
ttq  u  ity  of  tho  present  Hebrew  ItiUen.  as  if  they ,  aud  uu  atfa«ni» 
were  Uie  sacretl  chantcter  in  which  ihe  holy  Scnpturts  were 
originally,  and  beive  blwayv  been,  written;  and  thai  the  iSama* 
ritan  was  never  used  for  that  purpose^  except  nroon^  thf  Sa- 
maritana.  who,  in  opposition,  they  aay,  to  the  Jews,  wrote  the 
taw  orftloaes,  which  ia  aaid  to  be  the  only  part  of  Scripture 
they  received,  in  this  character,  diffarent  rrnn  that  wliicli  was 
need  hy  tlie  Jswa.  Some  of  the  talmndists,*  iwlead,  ara 
qooted  liy  Father  Morin,  Biahop  Wnllon.t  imd  others,  as 
haviiif  docinred  for  the  coninu)-  ude.  Nererthelcss,  other 
taJmudtcoi  writers  raainluiu  the  iiiitii(uiiy  of  tlie  present  cha- 
ract<>r4  And  there  it,  a  remarkable  posxage  io  the  tract  Me- 
gilkh,  wherein,  on  occasion  of  it«  baring  been  Miid  by  Muses^ 
that  the  tublee  of  the  law  were  written  on  both  their  udefi, 
nroi  pro  mintk  umizzeh,  on  one  Hide  iind  oa  l\w  olhur, 
Kxod.  xxxii.  16.  we  are  infonued,  Uiat  the  letten  wen:  cat 
through  and  through,  so  as  to  be  seen  nml  re;i(l  on  both  >>idcft. 
And  when  it  i*  nsked,  how  it  was  poswible  for  the  middle  of 
the  0  tamfch  and  0  tnftn  cUutum,  or  final  ment,  to  HUppurt  it- 
nelf.  the  answer  is,  it  was  snapended  by  a  miraculous  power.^ 
Certainly  those  taltnudical  rabbies,  who  have  iidvnnctid  this 
story,  did  not  at  all  dream  of  the  Raroaritan  being  the  ancient 
Hebrew  eharacter ;  for  the  Somaritan  tamech  and  mem  are 
of  a  qaite  different  shape  froni  the  presuitt  Ht-bruw,  end 
would  have  stood  in  need  of  no  such  miracle  to  support  (he 
middle  of  them.  Not  to  affd.  that  th*^  Samarilans  make  no 
differrnce  between  the  final,  or  the  ineiliid  and  iiiitiAl  letlets^l 

Uaxtorfff  endeavours  to  recaacilo  these  two  opiniooB^  by 
producing  a  variety  of  paaaagea  Grom  the  rabbies**  to  prove, 

*  Viij.  Coecoi  EiccrpL  Cctoai.  Cod.  Saolicdi,  cap-  ti-  wet-  slil.  |>.  184. 

f  Walicm.  roljrgku  rrule^oi.  iii.  foct.  suii.  sixui.  \i-  21. 

t  Vid.  V.xtay\.  Ccnsr.  ubi  BUp^^  p.  1B6,  187. 

\  T«1n.  Ifabrkn.  Cod.  MM^Dah,  cap.  i.  «  dc  &&hbaiho,  fbl.  1M,  eol.  i. 

I  t)iuvKml  Watnrjf  bwdc  i.  clup,  vti.  ogwniwg  ibr  Uuiguagv,  nftting, 
■ad  l«anuDf  of  iIm  iw**,  oaw  (v.) 

f  Buuod;  DiMcrwL  FItUolOK.  Tbeolof.  diaven.  i*.  dc  Ulnar.  iMnic. 
gmiiio4  wuiquiuie,  mcL  xjv.  xt.  xvii.  xriij.  n.  alU. — xliv. 

"*  In  particulu  Maiman.  si  Bmenor  in  MiOin.  nl.  Jidsim*  Sap.  uIl 
vect.  V.  torn.  VI.  p.  490. 


MBIIftBW    CIIABAL-TKB. 


660 


bill  in  ihe  Stiiuaritan  it  ii*  one  of  the  largest  ktter*.  Schirk- 
ard  callii  this  ar^umentam  Patmarium.*  But  Bishop  Wal- 
ton replies,  that,  supposing  Christ  tpcaks  h«re  of  the  leut 
letter  of  the  alphabet,  which,  however,  he  does  not  admit, 
all  Uiat  ciiii  he  fairly  iiifurrfil  from  it  it),  that  the  present 
Cbtildee  character  was  used  in  our  Saviour's  time,  which  ia 
iHit  denied  by  those  who  maiotain  the  Samaiitoa  to  he  the 
uriginal.i' 

2dly.  They  allege  tlte  following  passage  of  Isaiah :  "  Of 
the  increane,"  roiD^  iemarbik,  "  of  his  govcnuuent  and  |>cacc 
there  shall  be  no  end."  8cc.,  chap.  ii.  7;  where  the  word 
naiolj /fmnrWA  hath  a  mem  elausum  in  Uie  middle  of  it,  of 
which  there  arc  only  two  instances.  It  is  imagined  this  con- 
tains a  mystery,  and  signifies,  that  Christ  should  come  ex 
Htero  etauio.  But  this  mystery  cannot  be  expressed  in  the 
Bumaritan  character,  it  having  uo  mem  c/ausum.  The  pro- 
phecy of  Isaiah,  therefore,  it  is  said,  was  origioally  written  in 
the  prosent  character.  It  is  answered,  that  it  ia  only  gratis 
dictum  there  is  siiy  mystery  in  this  letter;  and  the  easieat 
way  of  accounting  for  it  is  by  the  careleameaB  of  some  tjun- 
sc-riber.^ 

Jdly.  They  argue  from  tlie  temper  of  the  Jews,  who,  being 
an  obstinatt;  and  superstitious  people,  would  never  have 
suffered  their  sacred  character  to  be  altered.  But  ihi*  is  more 
tlun  can  be  proved,  especially  if  it  was  done  by  the  direction 
«f  Ivzra. 

■Ithly.  They  say,  tliat  Ezra  could  not  do  thi»  if  he  would, 
nor  would  he  if  he  could.  He  could  not  do  it,  hecause  it  was 
impossible  to  make  this  alteration  in  all  their  copies.  But  it 
niiiy  l>e  asserU'i)  an  well,  that  t}ic  old  English  blank  letter,  in 
which  Bibles  were  formerly  written  and  printed,  could  not  be 
changed  for  the  Roman,  which  we  know  is  now  uuivcrsally 
UHcd.  It  is  farther  said,  that  I^zra  would  not  do  it,  hod  tt 
been  practicable ;  for  since  he  hlauiud  thu^e  tlial  t^pake  the 
hukguage  of  Asfadod,  Nshem.  xiii.  23,  he  would  not  surely 
piufanc  the  sacred  writiogs  with  a  heathen  character.  But 
this  argument  supposes  soae  sanctity  in  the  »hapc  of  the  let- 

*  Vld.  Sdurkiutl,  in  fWliiiiiLlh  llsppcrusliira,  dup.  *.  p.  B3,  B3. 
y  Wdlou,  ulii  lupra,  ted.  Xultl  p.  U. 
i  WalUw,  ubt  uipn. 


.^-L 


IlKBtftW    CHARACTRII. 

3dly.  The  chief  argument  ts  taken  from  tlii^  old  Jcvrifili 
shekel,  which  on  one  side  hath  the  pot  of  manna,  and  «n  the 
utlier,  Aiut)n'B  tniniculouB  rod  that  budded ;  with  a  legend  on 
one  side,  "  Thu  shekel  of  Urael ;"  on  the  other,  "  Jurusalem 
th«  holy."  both  in  Samaritan  characters.    Some  of  the  shekels 
were  in  the  posscMJon  of  Rabbi  Mosea  NachmanideR,  and 
Ruhbi  Azarias.*  among  the  Jowa;  and  of  Montanua,t  and 
Yillalpandus.j;  and  otliera  ninong  the  ChrifiiianH. 
)'tNow  this  shekel  could  not  bdon^  to  the  Samaritans  after 
the  captirtly,  who»e  hatrvd   to  thi>  Jews  would  never  have 
auficred  them  to  Htnko  such  on  inBcriptioo  on  their  coin,  as 
"  Jenisalem  hackodeah/'    U  most,  therefore,  have  belooged 
IP  the  Jews  before  the  cnptivity,  which  conxeqiiently  proves 
A»  Samaritan  chanictcr  to  have  b«on  then  to  use.     Tbia 
arf^ment  seems,  indeed,  io  be  demooBtration.     Nevortliclcss, 
coiisiditnni:;  the  many  notorious  tmposilimB  with  rfs|H-'rt  to 
coins  and  medals,  wo  should  be  well  iisaared  of  the  ^nuine- 
uess  of  thoMt  shekels,^  before  we  arc  absolutely  deteruiincd 
by  tliein^ 


Ecclow  Ociontiila   dar.  rtrDfiun  CtnL  BuriMnni,  &£.   Diwvttalionfbiti 
Epiatotidi  mudcotus,  vpiat,  fi  p.  Hi,  145,  Lundiui,  leS'J. 

*  Minar.  Eiijiia«  p.  ITI.  Sw  the  pwia^*  apiul  ¥jix.  Spanhcim.  de 
um  ei  prsttaot.  Nanuaoi.  Jiaat.  tv.  p.  U-1,  da.  Anuul.  1671 ;  or  in 
rioointsr  ie  NuauaU  Oricnul.  dimm.  iii.  nd  olcem  Cipi>(».  Ilebr.  p. 
t3»— 139,  3d  cdiL  Qciiklbcr;,  1M3. 

t  Aiiie  MoDtui  Tufaal-CuB,  d«  Siclo,  vol.  iii.  lb  iiUL  tpnd  Crhicm  So. 
crcM,  torn.  «)ii.  p.  CiT,  fdlt.  Lonlioi. 
1  Viltalpuuli  Appunliu  in  BMkidem. 

I  lIoaiiiB^r  nuiinlaina  lb*  ftmuinCTMim  am)  sn-ai  natiquityafduiMlliekel^ 
•ypponug  at  tkc  muw  ume  tliai  ihe  StuiianOo  cfivstUr  waa  uwd  uuly  far 
rivii  and  pnifiine  pnrpoiec,  and  not  (or  wrhing  iJie  hxAy  Scriptures.  S«4>  liia 
Cri])!^  Hcbr.  dliun.  Iii.  da  Mmamb  OiMmaUhtw.  On  the  odtn  kand, 
ConnBKiw,  in  his  Pukdoxa  d«  Nummit  HRbnramRitCap.  viii.  a.,«ndeMoin 
Io  ptovc  die;  wnrr  Miuek  after  the  ca[itjvity,  in  (Jm  bnra  of  the  AiaiotMwi 
(iHaoW,  wkI  orUtc  llemb.  !iM  ali»  H«Uiid  de  Ngitiitui  iiiUnantani*^  di»- 
tift.1. 

I  S«s,  tmamniat  tfat  Uetnw  litwts,  Lndov.  Capdi  d«  Amir|.  liierw. 
Ilobtaie.;  Morini  avraui.  in  Pentaunck.  Smbmil  ntn.  ii.  csp.  Oi.  ttn. 

n.ttwtq.t  Faifan ttnoM'i  Crinoal  IGmmj  of  ifae  OU  Tliai ■»   bnob  i. 

chap.  Biii.;  PMdivi  C'ntka  Sien*  cap.  I*.  Net.  ii.;  Linden.  FliilDlog. 
llHitvu* ;  Pndniiu'i  CoanACt.  pan.  i.  hook  tL  mh  A*  «46;  and  Scaligcr, 
am)  Builorf^  and  Wallon,  ■«  babre  «wMad. 


THE  HEBREW    POINTS. 


ff73 


tnariaiut,  who  devoted  themselves  to  the  revisal  of  the  Hebrew 
text, and.  in  order  to  prevent  any  futnre  ultemtions,  numbered 
the  MctJoiis.  words,  and  lettcni,  in  each  book. 

The  Bchool  of  Tibertati  in  Galilee  was  a  rery  famous  one, 
and  flourished  long  after  the  destruction  of  the  second  temple. 
The  gmumariajui,  or  critics,  of  Ihut  school,  cotumoiily  called 
Masorites,  are  supposed  to  have  invented  the  points  after  the 
completion  of  the  Talmud.  Tlie  Papists  generally  embrace 
this  hypothesis,  because,  in  their  opinion,  it  «erv««  the  cause 
of  oral  tradition,  and  hath  a  tendency  to  weaken  the  authority 
and  AufHctency  of  the  Kacred  text;  and  for  other  reasoos 
several  ProtcstanU  have  reocJFed  it.  As  for  Capel,  the  mott 
celebrated  Christian  champion  for  this  hyjKJtIiesis,  although  he 
agrees  with  Kliaa  Levita  in  ascribing;  the  first  edition  of  the 
pointH  in  the  text  to  the  Masoritoa  of  Tiberias,  he  nevertheless 
difTcre  from  him  in  this,  that  he  makes  the  invention  of  them 
to  be  purely  human,  and  so  represents  them  as  of  no  autho- 
rity; whereas  Levita  suppuMs  the  potntu  exprevsed  the  true 
and  genuine  reading,  which  hud  been  preserved  and  haiided 
down  by  traditioQ  from  the  tint  writers  of  the  eacnxl  books; 
ao  that  in  effect  they  are  of  equal  authority  with  the  conso- 
nants. 

There  is  yet  a  fourth  hypothesis  of  Dr.  Prideaux,  who  goes 
a  middle  way  between  those  who  contend  for  thv  points  being 
coeval  with  the  cousoiiauts,  or  at  least  fur  their  being  added 
by  Ezra  under  divine  inspiration,  and  thone  who  allow  tliem 
no  higher  original  than  the  school  of  Tiberias.  He  con- 
ceives they  were  added  by  moro  aneieat  Masorites,  soon  af^er 
Ezra,  when  the  Hebrew  ceased  to  be  •  living  language;  but 
did  not  come  into  common  um,  nor  were  taught  in  the  divitiity 
schoold,  (ill  after  the  compiling  of  tlie  Talmud.  There  were 
ancivntly  two  iM>rtii  of  whools  among  th(>  Jewn,  the  Mhooln  of 
the  Matiorites.  and  the  schools  of  the  Rabbies.  The  former 
only  taught  the  Hebrew  language,  and  the  readuig  of  the  Scip- 
tures  in  it;  the  Utter,  the  understanding  of  the  Scriptureti,  and 
the  traditional  interpretation  of  them.  Now  the  vowel  {loints. 
Dr.  Pridcaux  supposes,  were  in  use  in  the  schools  of  the 
Mosorites  soreral  ages  befon*  they  were  introduced  into  the 
schools  of  the  Rabbiea;  and  thus  he  Bccounta  for  their  not 


TRK    HKBBtW    POlNTt. 


57fi 


3(lly.  There  u  express  mention  of  the  points  or  voweU  in 
books  moro  ancient  llian  the  Talmud ;  oamulv.  Bubir  anil 
Zc^ar :  the  tint  ol'  which  is  isuid  to  hare  been  vrriU«n  a  lilUu 
before  our  Snviour's  time ;  aud  the  Becoiul,  which  quotes  and 
rofvrt  to  it,  not  much  above  a  century  aiier.*  Buxtorf  iht 
elder  quotes  the  followitig  p«saacre,  among  otheri,  out  q( 
Bahir:  "Talta  sunt  puncta  cum  IHeris  leps  Mosig  quali*  est 
animft  vita:  in  corpora.''  Bnt  thcic  two  boob)  are  rejected 
by  Capelf  and  otliera,  as  spuriuus  and  modem.  Prideaux 
Haitfa^tli(-r«  are  many  particnlars  in  them,  vrhich  manifestly 
proTe  them  to  be  so,  and  that,  for  abora  a  Uiuuaatut  yeare 
after  the  pretended  time  of  their  composure,  they  were  iievor 
heard  of.  qu€ite<l.  or  mentioned.]: 

4thly.  That  tlie  points  were  in  tutt  ia  oar  Sarioiur's  tiuo, 
and  therefore  long  before  the  Muant«s  of  Tiberiat,  is  argued 
from  the  fullnwing  piissnge  of  St.  Ntallhtrw :  "One  iotn.  or 
lapaia."  which  we  tmit^late  tittle.  "  »hqU  not  p««»  from  the 
law  -"  d»p.  V.  16.  The  tittle*,  or  poinU.  therefore  at  that 
time  belonged  to  the  hiw.§  But  Capcl  aiKlerstanda  by  the 
vf/Midi,  nut  the  puinta,  but  the  eorofU,  ur  Houriehes,  Bome-> 
limea  made  about  the  Hebrew  coosonontji.jl 

For  the  high  Hiuiquity  of  the  pointM,  and  thut  they  must 
be  Qoeral  with  the  cousouanl^,  it  ia  arg^ued, 

let.  Thai  as  it  ia  impomble  to  pronouiMo  U)e  language 
without  vowela.  so  it  would  be  alike  impossible  to  teach  it, 
unless  the  vowels  were  expremed.^     And. 

2dly.  If  it  be  allowed,  that  the  prfWM  vowel  poiuta  ar« 
not  of  the  Hiiine  authority  with  the  eonftonants.  but  merely  of 
human  and  ]ntc  invention,  it  will  grcAtly  weak<'n  ihc  authority 
of  the  holy  ScnptureK,  nod  leave  tlic  xacrcd  text  to  aa  arbfr- 
trary  and  uncertain  reading  and  interprvtatiou.** 

*  Buiorf.  Tlberta*,  cap.  ii.  soci.  tit.  p.  TO;  Uunorf.  Fil.  de  Atioq.  Paoo; 
lonim,  pan  i.  cBjt.  v.  p.  68,  n  wtj. 

t  C-Jpell.  ArcuMtm  INiuctai.  lilk  il.  e^L  1U4  ll  VtodicM  Aksb^  lib.  i. 
ctp.  «iu.  KiH.  uiL  «1  wq. 

X  PnlMuu'a  Cw»i«cL  pvi  1.  book  t.  nil.  b.  p.  SOI,  Ul,  101b  cdtL 

(  Buxlorf.  Ftl-  A*  Kunclorun  AutHfuitmte,  psit  iL  ca^  x*.  p.  435. 4J6- 

I)  Cajwlli,  AfCMMIU  l'uaCUtlO(il»,  lib.  ■>.  CA{t.  ijv.;   ikQil  ^~  ^rt^OJ, 

Ub.  It.  cap.  \ui ;  mm  »1»u  Mwtkii  Sjllog*  DuBcruU'inuin,  '  n. 

f  Sec  Uuxlorf.  dc  I'uiKtvr.  Atuiq.  |ian.  ii.  cap.  1.  f.  ■iO:i,  a  vut. 
'  BuutMf.  TibvnMfCap.  iv  p.  M;  ct  fiuuuit'.  Vi\.  da  INiacuit.  Amii|, 


tRB    HCBRBW    POIIfTfl. 


sn 


The  foregoing  ar^utneatR  for  the  antiquity  of  the  pointSW* 
produced,  cbiufly,  bv  Buxtnrf.     We  come  now. 

Setxjudly.  To  consider  the  arguments  ai^iist  the  antiquity 
of  the  points,  by  which  Capel  eitdcBvoure  to  prore,  tbey  wore 
addvd  by  th«  Ma»ohteti  of  Tiberias.  These  are  drawn  from 
gnmniar,  from  testimony,  und  from  history. 

Ut.  Tlie  grammatical  ar^imeut*  are  bnilt  priucipslly  upon 
the  keri  and  chethibh.  The  chtthtbh,  from  2/U  chatktibh. 
tcripiit,  is  the  reading  in  the  text,  the  keri.  from  K^p  kara. 
legit,  the  reading  in  the  margin.  Generally  the  wrong  one  is 
in  the  text,  and  the  true  in  the  margin.  Some  of  the  more 
modem  rahbies  ascribe  the«e  marginal  corrections,  or  variouii 
readiiiga,  to  Ezra.  Aiwirbanel  inipiil«>s>  the  ehrthibhim,  the 
irre^Iariiica  and  anomalies  in  the  text,  to  the  original  writers, 
who  designed  to  comprise  some  mysterieK  in  tbem.  Or,  he 
Uiinkfl,  they  might,  in  »ome  instances,  be  owing  to  their  inad- 
rarteney,  or  to  their  want  of  aktil  in  granmmr  and  oithiigra- 
pfay ;  and  that  Ezra,  not  willing  to  insert  in  the  text  hi»  cor- 
reottoiu  even  of  the  mii»takes  of  the  ori^nal  writers,  contented 
himself  with  placing  tliem  in  the  margin,  llliua  LeriU  very 
abcurdly  maintania,  that  the  various  p^adnigs  thcnuelves  were 
derived  by  tradition  frum  the  original  wrilera.*  The  firat  of 
Iheve  upiiiionx  ■«  the  moat  plaunible ,-  namely,  that  Ezra,  in 
reviewing  tlie  different  oopiee,  iu  order  to  publish  a.  perfect 
edition,  marked  the  several  rariatioiu,  uiid  put  onu  reading  in 
the  text,  and  the  other  in  the  margin.  Bui  it  is  a  strong  ob- 
jection to  I-lzra'a  having  done  it,  that  such  luurginal  rvitdinga, 
ditfrrcni  from  the  text,  are  found  in  tlie  book  of  Kzm  itiidf, 
who  cannot  be  ttupposed  to  have  been  iu  doubt  of  the  true 
reading  of  hm  own  whtjngH ;  and  tlit-rcfure  thuy  must,  at  least 
|iartJy.  have  been  instTted  since  Ezra's  timc.1 

Farther,  it  should  seem  that  ihest  oia^nal  correctiooB  were 
not  in  the  copies  fi^ni  whence  eiUier  Uur  Seventy,  the  Choi- 
dee  Paniphraat,  Aquila,  S^-nunachus,  or  Tbeodovion,  made 
their  veriiona;  since  they  wmetimev  follow  the  ktruwam^ 
times  tlie  zhethMt;  whemia  had  these  marginal  corrcctione 

*  Csp»Ili  L'riliCK  Kttcn,  Ub.  iii.  cap  xJv. 

+  That  tlie  Kerrath  wen-  prop*?Hjr  a  colkrttoo  of  nnow  rssding*,  whu- 
•vir  nadc  ih«  colloctim.  is  m«I1  pcoved  by  Dr-  KsanicvU,  Mcond  Uimcti. 
«Q  Ibe  Hebnw  Tui,  p.  181.  t*  Mq. 

2  r 


TNR    HtRttW    rolKT*. 


679 


the  keriolh  wont  mure  aucient  than  the  pouitA,  and  that  the 
oopies  which  supplied  them  were  unpointed. 

OrtJie  Kocond  sort,  where  the  consooanLs  ace  defective,  we 
bare  an  inatimcc  in  the  thirty-tiret  chapterof  Jtranuidi.andthe 
Ihirly-cigbth  verae ;  where  we  have  the  vowels  of  a  word  ut  the 
<Mtthibh,  without  the  conwiianta,  which  conaonaots  are  sup* 
^lied  ill  tJie  ken ;  aad  without  which  ftupplement  the  text  is 
boctenfle.  The  Masorah  observeselevcD  ioalanceR  of  thin  kind. 

'  Kow  it  cannot  be  thought  the  wt>rd8  were  written  thus  origi- 
lf,«cr  by  Ezra,  or  that  any  other  tnuincriber  through  care- 

HeuaeM  should  omit  the  consonunLs,  while  he  set  dcwu  the 
Vowels.  Therefore  it  la  supposed,  that  those  who  invented 
the  prants,  found  the  word  omitted .  doubtless  through  the  in- 
curia  of  somolnuurhber;  yet  durst  nut  put  the  cansonaats  in 
fhe  text,bt;it  in  the  miirgin,  and  the  vowels  otily  in  the  text. 
There  are  also  instances  of  the  consonants  being  Kupprestted 

Uu  reading  the  tc\t,  by  other  coiuiutuinls  beuig  put  iu  tUeir 
room  in  the  margin;  us,  when  Uie original  word  seemed  to  those 
who  invented  the  vowels  to  be  obecene,  and  thwefore  not  pro- 
sper to  be  read ,  they  have  sulwtituted  another  word  in  ihe  mar- 

I  gin,  and  put  the  vowels  proper  to  that  word  under  the  word 
in  the  text :  fur  instance,  in  the  eighteenth  chapter  of  the 
Becond  Book  of  Kings,  and  the  twcnty-Bcrenth  verse;  where 
the  consonants  in  the  text  cannot  be  read  with  Ute  vowels 
anneied  to  them,  wliich  evidently  belong  to  tite  conMonants  tn 
the  margin.  We  cannot,  therefore,  suppose,  that  the  vowels 
In  the  text  were  originally  affixed  tu  the  tvordt^  tbcy  are  now 
under,  or  that  they  were  put  to  those  words  before  the  inven- 
tion  of  these  marginal  readings.* .> .  ,, .. 
,  There  arc  obbervatioos  likewise  made  on  the  combinations 
of  words.  Thus  the  word  UTIViKS  meafUam,  in  the  sixth 
chapter  of  Jertmiuh  and  tlie  twenty-ninth  verse,  ought  to  be 
written  in  two  wordii,  ss  in  the  margin;  for  the  puncluaLiou 

,|s  not  just  if  the  consonanta  tire  joined  together;  but  agrees 
very  weD  with  the  consooauts  if  they  »re  divided. 

Sometiibes,  again,  we  find  one  worrl  broke  into  two  in  the 
text,  which  are  jwncd  together,  ss  they  »houlrl  Iw,  ia  Uie  mar* 

\^n.  In  the  thirty-fourth  chapter  of  the  Second  Book  of 
Chronicles,  and  the  sixth  verse.  D>T/13'VT3  heekar  hothehem, 

Csp«ll.  Arcsnuni  PuncUt.  till,  i,  csp.  tl  efpecialW  KCt.  yi. — u. 
2  P  2 


TRE    MEBRBW    POINTS^ 


asi 


and  ^7??  '^<^''  T^^  gnnbhdhecha.  vau  fur  copA  fmal :  2  Sam 
xiv.  •>>. 

4thly.  Metathesis,  or  trauspositiou :  a»  AOV  for  TWyja^ 
muih,  Prov.  six.  15:  /llO*  for  /lOVjuma/A;  2  Kings xiv.S. 

5thly.  SepftratioD ;  wheu  a  letter  ia  pre6xed  to  one  worrj, 
which  belongs  to  the  uext  word  before  it:  as  MTI^S  C^^"^  fof 
M*non/i"n  htjit/ia  hammoisi,  2  Samuel  v.  2:  D'ht^T  DW 
for  0'i"ir'?D  natt'  shnmmah  phelishtim :  2  Sun.  xxi.  12. 

From  tliette  and  the  like  iii»tatices  Ca]>el  iofers,  that  the 
punctuation  wait  regulated  by,  and  consequently  is  more  mo- 
dem than  the  keriofh;*  tlie  time  of  collecting  which,  as  I 
hare  already  observed,  he  endeavours  to  fix  to  about  five 
hundred  years  after  Christ.     We  proceed  now  to  the 

Second  claas  of  arguments  against  the  antiquity  of  the 
vovcU,  which  are  drawn  from  testimony ;  and  that,  according 
to  Capel,  is  either  tacit  or  express. 

Of  the  lattt-T  Kort  it>  the  iCKtiitiony  of  AWn  Ezra,  R.  David 
KJmchi,  R.  Jchuduh  Levita,  and  K.  Eliab  I^vitu,  who  ore  ail 
of  this  opinioiuf 

Tacit  ur  conaequentiat  t«£timony  ia  taken  from  the  copie& 
of  Uie  luw,  which  are  kepi  uikI  read  in  ilm  syua^^ogucs,  dc 
from  the  cabalistic  interpretation,  or  from  passages  of  the 
Talmud. 

Int.  From  the  copies  of  the  law,  called  m/llBD  wpAfr- 
torah,  written  on  a  scroll  of  parchment,  and  read  every  »ab> 
both  in  the  Jewish  synagogues.  These  copies  are  accounted 
by  them  the  most  sacred,  and  preferred  to  all  others ;  and 
they  are  conalantly  written  without  points.  But  had  the 
points  been  of  equal  authority  with  the  consonants,  doubiless 
a  pointed  law  would  have  been  always  looked  upon  us  the 
most  sacred .;[ 

2dly.  From  the  cabalistical  interpretations,  which  relate  Lo 
the  consuiuuits,  und  nunc  of  them  to  ihc  voweU.    And  hence 


*  Capflll.  AiCAtiiim  t'uncUii.  lib.  i.  cap.  ix.  ««t.  si.  el  «eq. 
t  Captll.  Arcanum  i*»BcM.  lib.  i.  cap.  ii.  iii.;    Buxurf.  de  l*uactaT. 
AalMi.  np.  iU  p.  1 1 ,  et  Mi).;  M  CaptU.  Vindicis,  (ib.  I.  cap.  t. 
]  ('apeU  Ananum  Punctal.  bli.  i.  cap.  i«. 


rOlATS. 


683. 


written  it  0^319  shebkuagHoim:  whereas  they  put  down  oidy 
the  cousonaDtii. 

Again,  ou  the  6Ety-third  cfaaptet  of  Isaiah  aoti  the  »eveu- 
teeutJi  venie  they  dispute,  whether  T3i"^3  eignifiea  duldreu, 
ur  buildun.  The  coD»onant«  may  signify  either,  but  the 
vowels  determine  it  to  mean  children.* 

We  proceed  now  to  the 

Third  sort  of  nrgumertts,  which  Capel  drawn  from  (he 
Cfaaldee  Paraphrase*  of  Jonathan  and  Onkelos,  the  Greek 
versiontt  of  Aquila,  Symmachus.  and  Thcodotion,  aiid  es[)e- 
cially  that  of  the  ScpLusgint,  by  which  he  endeavours  to 
prove,  that  the  copy  from  which  they  translated  was  without 
points.  This  appears  with  respect  to  them  all,  from  thpir 
Iranslatiog  several  wurdti  in  a  setise  different  frum  that  which 
the  points  determine  them  to  mean.  1  shall  select  somo  tn- 
staooes  from  the  Septuagint  oaly.  fn  the  fifiucnth  chapU-rof 
Geoesb,  and  the  deTenth  vaae,  for  Q/tM  ItE^^  rajjinA^bk 
olham,  "  he  drove  them  away,"  the  Seventy  read  DFtH  3Un 
mtyhhibh  ittan,  and  accordingly  render  it  xai  avvticadtoiv 
avToti;  he  sat  down  by  them  (that  is,  the  carcasses),  to  watch 
tliotn,  that  the  fowls  might  not  devour  them.  In  the  forijr' 
seventh  chapter  and  the  thirty-flrst  verse,  for  HDOn  kam- 
milah,  a  bed,  they  read  nDQn  hammattch,  a  stntt'.  and  ac- 
cordingly translate  it  pu(3&iv  avroti.  In  the  cighteeoth  chapter 
and  the  twelfth  venw,  for  nrw  gnedhnah,  pleasure,  they 
road  rr^iy  grutdherumh,  hitherto,  rendering  it  tuhQ  tov  yw. 
In  tlic  thirly-second  Psulni  and  the  fiftli  verse,  "  I  said.  I 
will  coiifew)  my  tram^ressions,"  or  upon  my  transgresnonK, 
for  ry.  g*"'^'.  "pon,  they  read  ^  gnalai,  rendering  it 
HOT  tfioe  (Fsalm  xixi.  in  the  Orcek).  In  the  forty-«cventh 
Psalm  and  tlie  tenth  verve,  for  D^  f;nam,  the  people,  they 
read  0^  g'um,  with;  instead  of  "  the  people  of  the  God  of 
Abraham."  it  is  in  their  vcTaioDfttranwOfuu  A/5/kio/i,  with  the 
God  of  Abraham.  In  the  thirly-thiid  Psalm  and  the  seventh 
verse,  iimtcad  of  133  camiedh,  like  a  heap,  tbey  read  *T33 
ron/MNM,  Uke  a  bottle,  rendering  it  vmt  ovkw.     In  the  ninth 


*  CapelL  ufai  ■!•(»»«  trt-L  IV.  61  «c^. 


THE  kkbhiev-  roiNTr.  oK 

Klaiict*,  where  the  connonanU  in  the  margin  are  f^atnly 
fittt»l  to  Uic  vowcU  in  the  text.  But  bad  there  been  no 
vowels  ill  the  text  when  the  keri  were  made,  there  would 
have  been  no  occosioa  for  theae  corrections;  for  tlie  text 
plight  have  been  read  with  other  rowcb,  and  the  sense  of  it 
much  mended.  For  instance,  in  the  eighth  chapter  of  Ge- 
ucsJK  aud  the  8e%'enleenth  vci'se,  where  the  word  iti  the  text 
is  MKin  havtii,  briug  forUi,  tlie  keri  rvadii  lCrr\  hajjetth, 
divide  ;  which  is  plainly  suited  to  the  pimctnation  in  the  text; 
for  had  there  been  no  points,  they  would  mtlier  have  rend  it 
H^l  hoUi,  a«  it  ought  to  be,  and  then  there  would  have 
been  no  occasion  for  this  ma^inal  corroction.  There  is  much 
«uch  another  instance  in  the  hfth  Psalm  and  the  ninth  verse, 
where  "Wnn  havshamxx  tlje  text  is  corrected  by  *W*n  haj- 
»har  in  the  margin;  whoreaii  it  ought  to  be  T^hrt  husknr,  or 
IBrtn  hoshir,  in  the  imperative  hiphU.  from  Tf  jtuhar, 
rectitxfuU,  In  the  twenty-first  Psalm  and  the  second  verse.  ■ 
the  word  Vj*  ^«g*'A  CiuUalnt,  u  changed  in  the  keri  into 
byjagel;  but  the  consonants  in  the  text  are  regular  in  hipfiil, 
and  should  be  pointed  rT  jogif.  There  could,  therefore, 
be  no  reason  fur  the  keri  to  leave  out  the  letter  yot/,  but  only 
to  make  the  consonants  suit  to  the  erroneous  punctuation  in 
the  text.  In  the  fif^-first  Psalm  and  the  fourth  verse.  n^'Vl 
muHiplka,  in  the  text,  is  corrected  by  3^n  hertbh  in  tha 
margin.  Now  had  there  beuu  uo  points  in  the  text,  tliey 
would  doubtless  have  read  HS^n  harltih,  of  which  2'V\ 
herthh  is  nothini;  but  a  contraction.  In  tliu  fifty-oiitth  Psalm 
und  the  sixteenth  i-erse,  I>yU*  Jenuugtiun,  vagnhutUur,  is 
itmde  III  the  Jteri  VOTy,  suited  to  the  erroneous  punctuation* 
X\sry;  for  had  there  been  no  }Kiinta,  instead  of  making  thia 
conroction,  they  would  doubtleas  have  read  it  VlS^t  as  it 
o«|^it  to  b«;  for  lb«  aeiue  is  plainly  in  kat  In  the  scveoty- 
serenth  Psalm  and  the  twolfUi  verse,  1*3W  reeordnbor :  in 
the  mar^n'it  is  "DDrH  ezchur ;  whereas  it  might  huve  been  as 
well  rend  T^DW  o^chir  in  hiphil.  In  Psalui  the  eighty-ninth 
and  eighteenth  verse.  Onrt  exuUahit,  is  changed  by  the  keri 
into  DTVI  titnitn,  in  htt;  whereas  D^JF)  tttrim,  in  hipkit,  better 


Tini'llTIIBeW   TOIWT*. 

Socond  chuii  of  argument«  againat  the  ftntiquity  of  the 
poinU,  which  are  taken  from  the  Sepher-Torah,  tlie  Cabala 
and  Talmud,  il  is  replied, 

Ist.  As  to  the  Sepher-Torah,*  "t  is  acknowledged,  that 
Ihe  copies  of  the  law  which  were  publicly  read  in  the  Jewish 
synagogues,  were  always,  al  least  as  far  Imck  an  we  can  trace 
them,  without  points.  Hut  to  the  inference,  that  the  poinlB 
are  of  modem  mrention,  because  the  Jews  durst  not  moke 
any  alteration  in  tlieir  law,  but  would  transcribe  it  juatastlicy 
fouad  it,  it  is  reptied  :  that  from  hcncu  it  might  ita  well  tie 
proved,  that  the  Am  did  origioally  belong  to  the  law  (which 
is  absurd  to  imagine),  as  that  the  points  did  not.  The  Jews 
gire  two  reasonn  for  the  Sepber-Toiuh's  being  written  with- 
out points.  The  one  is,  that  it  is  thereby  capable  of  mora 
mysterious  ialerprctations;  the  other,  that  every  one  is  bound 
to  write  orer  the  law  once  in  his  life,  or  at  least  to  get  i( 
'  written  for  him  ;  and  it  must  be  written  without  any  blunder, 
for  one  blunder  profanes  the  whole.  It  is  tberofore  proper 
it  should  be  written  without  points,  because  in  such  a  vact 
number  of  points  it  would  be  morally  impossible  to  aTind 
blunders. 

PcrhapR  a  third  rcanon  may  be  added  for  the  Sepher- 
Torah's  being  written  without  points,  namely,  that  buing 
written  merely  for  tlie  use  of  such  porsons  as  are  well  veraed 
in  the  Hebrew  tongue  (for  it  is  not  to  be  supposud  that  any 
otherv  are  cm[«loyed  as  public  readers  in  the  tiyuagoguc},  there 
wAs  no  need  to  write  it  with  the  points,  they  being  Tcry  ca- 
pable of  reading  without  them.  But  as  M.T.  C.  i*  HtiiRcient 
fur  one  who  is  veraed  in  the  Roman  contractioni.  while  a  more 
ulful  person  cannot  read  onleaa  MarcuiTullias  Cicoro  be 
%rote  at  length  ;  w>  those  copies,  which  were  written  merely 
for  the  use  of  the  learned  in  the  Hebrew  language,  being 
written  without  points,  will  by  no  means  prove  that  points 
were  not  neeoasary  for,  and  anciently  used  by,  the  more  un- 
learned. 

At  for  the  aweriion,  that  the  Jews  durst  not  make  any 
ulteratiou  in  their  1;lw.  but  wuidd  truiiHcribt;  it  just  as  they 
found  it,  and    that  thcrofora  they  would  have  inserted  the 

*  Ses  Buxnif  de  Amiq .  fuDcltrr  pani.  cap.  rr. :  and, 'm  Owodtwlnnd, 
CxptU.  X'iiidicia  Arcsot,  lib.  t.  cap.  it. 


ftts,  it  can  hardly  Iw  thoiig>it  they  would  always 
:  ^t^A  the  same  Mnse  of  words  as  the  points  deterniiue 
them  to  mean.     As  to  the 

Third  argument,  which  is  taken  from  the  Cabala  ;  it  it  re- 
plied, tliat  both  uucieot  and  modum  csUtliHtical  writers  hava 
found  myaterieB  in  the  points,  oa  well  aa  Uie  consoaanta.  For 
instaiir-ea  of  which  aoe  "  Buxtorf  de  Antiquitate  Punctorum,"* 
and  what  Cape!  sailb  in  confutation  of  him.i-    The 

Third  iiort  of  argument*  against  (he  antiquity  of  the  pointa 
vnw  drawn  from  comparing  the  ancient  vereious.  particularly 
theSeptuagint,  witli  the  onginal ;  by  which,  they  say.  it  ap- 
pears, that  the  Hebrew  copies,  which  those  ancient  inter- 
preters used,  had  no  points.  But  Uiom  of  the  contrary  (pi- 
nion remark.  ,t 

Ist.  That  hereby  one  argument  for  the  antiquity  of  the 
points  is  liireBtly  confirmed ;  namely,  that  without  them  th« 
sense  would  be  uncertain.  It  is  pretended  itideed,  that 
thotigh  there  are  a  number  of  Hebrew  words  of  diHerent 
stgniAcationH,  whose  contUHianta  are  the  same;  yet  where 
these  words  occur,  the  context  will  always  determine  the  true 
meaning.  But  we  see  the  contrary  in  those  ancient  vcrsioos, 
which  are  made  from  copies  without  points ;  for  they  have 
frequently  mistaken  the  sense  by  reading  with  wrong  vowels. 

'idlv>  They  rcraaik.  that  if  this  argument  proves  any  thing, 
it  proves  too  much ;  for  if  the  copies  we  now  have  of  the 
Septuagiut  be  just  transcripts  of  the  original  version,  we  may 
as  eutly  prove  by  it,  that  the  Hebrew  copy  from  whence  that 
veraion  was  made  had  no  consonants,  as  tliat  it  had  no 
vowels;  since  it  didcrod  as  much  firom  our  copy  in  the 
fonner  oh  in  the  latter.  This  apiieara  in  a  variety  of  in- 
■taBoes.  not  only  as  to  the  letters,  but  likewisu  as  to  words 
and  sentencee. 

In  the  first  place,  aa  to  letters  :  there  are  many  instances, 
1st.  Of  tlie  metastuicheiosifl,  or  putiing  one  U-tier  fur  aiu>< 
Uht.     In  the  fifty-sixth  Psalm  and  tliu  ntntli  verse,  instead 
of  M.  their  copy  must  have  had  i,  in  the  word  fTttn ;  for  they 

•   P»n  I.  cap-  » 

t  Cafwll.  Vindic.  Anwii,  pin  i.  cap.  *iu. 

t  Se«  Buitorf.  d«  AntH].  Functor,  pan  i..c«p.  U.  s. :  sad,  on  ifas  etker 
■ide,  Capell.  Vindicut  Aroai,  lib.  i.  cap.  iv.  r. 


1«EW    POINTS. 


Wl 


Thiia  much  for  a  specimen  of  the  difference  in  letters,  be- 
tween the  Hebrew  copy,  from  which  the  Seventy  translated, 
and  onra. 

Secondly.  There  appears  also  to  have  been  a  conaideiabLc 
difference  in  whole  wiards  and  aenteucoH.  In  the  aecood 
chapter  of  Job,  and  the  ninth  verse,  there  is  a  long;  speech  of 
Job's  wife  in  the  Septuagint,  which  is  not  in  the  present  He- 
brew  copy.  At  ibe  end  of  tlie  lbrty-«econd  chapiter  Uiere  in 
a  long  genealogical  history,  which  is  said  to  be  takea  out  of  a 
Syriac  book.  There  is  a  whole  Psalm  added  at  the  end  of  Ihe 
book  of  p8Alnui.  Twenty  verses  era  left  out  oFthc-  Fint  Book 
of  Samuel,  about  the  middle  of  the  Mventttenth  chapter.*  Id 
the  seventeenth  of  Jeremiah  there  arc  four  vcrsca  wanting  in 
the  beginuing;  and  in  the  thirty-third  chapter  (chap,  xl.in 
the  Greek),  thirteen  verses  at  the  end.  There  arc  ako  strange 
transpositions,  particularly  the  thirty-sixth,  thirty -seventh, 
thirty-iiighth,  and  thirty-nmtlt  chapters  of  £xodua  are  luiaei'- 
ably  confuseii.  .     . 

So  that  upon  the  whole  it'tppeara,  that  if  the  Septaagint 
version  wc  now  have  be  f^ouine,  the  Hebrew  copy  it  was 
translated  from  differed  i^riiatly  front  our  present  copy,  as  well 
in  tlie  consonautH  as  the  vowels  ;  and  therefore  it  ia  said,  that 
tJie  argument  drawn  from  this  version  against  the  antiquity  of 
the  points  wUI  cither  prove  too  much,  or  nothing  at  all. 

Aa  to  the  hypothesis  of  Dr.  Pridesux.f  that  the  point* 
wem  added  to  the  Hebrew  text  soon  aAcr  Ezra's  time  by  th« 
ancient  Maaoritee,  and  used  in  their  sicbools  in  teacltiog  to 
read  tlio  Bible,  yet  hot  received  into  the  KhooU  of  the  rab- 
l>ies  till  several  hundred  years  afterward  ;  in  support  of  the 
former  assertion,  he  alle{;es  the  utter  impossibility  of  teaching 
to  read  the  Hebrew  without  points,  when  it  w&s  become  a 
(lead  language ;  which  it  is  allowed  on  all  hands  to  have  been 
ever  uiacc  the^  captivity. 

This  opinion,  that  the  points  were  invented  and  used  by 
the  Mofloritea  soon  aflcr  the  time  of  Kzrn,  who  ta  supposed 
to  have  aettled  the  tnw  meaninf;  of  die  Hebrew  text,  makpa 
their  authority  veryoonndemble-  Hot  if  it  can  ho  proved, 
that  they  were  invented  a  little  a(^r  E«ra*a  time,  because  they 

*  See  Dr.  Kmslrou'i  fwood  Diaen.  on  Uw  lIchfrwTrtl,  p.  4l«-~i3i, 
A64— .vsn. 
.^  Fn<ltui\*  ConnsBt.  ««l.  t>.  part  i: twok  «. p-  505*  liir. 


GENERAL   DIVISIONS   OF   THE    BIBLE.  593 

The  prophets,  who  wore  the  snccessors  of  Moset,  have 
written  thirteen.  The  remaining  four  books  contain  hymns 
to  Qod,  and  documents  of  life  for  the  use  of  men.* 

At  present  the  Jews  make  the  sacred  books  to  be  twenty- 
four  ;  for  they  reckon  Ezra  and  Nehemiah  as  one  book,  and 
the  twelve  minor  prophets  as  one,  and  the  two  books  of  Sa- 
muel, of  Kings,  and  of  Chronicles,  each  as  one  book,  which 
reduces  the  thirty-nine  books,  according  to  our  division,  to 
twenty-four.  And  these  twenty-four  they  distinguish  into  five 
of  the  law,  eight  of  the  prophets,  and  eleven  of  the  hagiogra- 
pha.  The  law,  or  pentateuch,  which  they  call  mm  NWain  iWOn 
chamuhah  chumithH  torah,  that  is,  quinque  quintee  legis,  con- 
tains the  five  books  of  Moses,  each  of  which  a  called  by 
the  word  with  which  it  b^ns,  or  the  most  considerable  near 
the  beginnmg,  as  Benthitk,  Shemotk,  Sic.  The  prophets,  in 
Hebrew  D\h>^  nebhiim,  are  distinguished  into  D^iimn  ont^ni 
nebkiim  rishonim,  or  former  prophets,  which  are  Joshua. 
Judges,  Samuel,  and  Kings;  and  the  D^srviK  O^WOi  tiebhnm 
aeharomm,  or  the  latter  prophets,  which  are  again  distin- 
guished into  the  majores,  which  are  Isaiah,  Jeremiah,  and 
Ezekiel ;  and  the  twelve  mutores,  namely,  Hosea,  Joel,  &c., 
which  are  all  reckoned  one  book. 

The  hagiograpka,  or  D^3iri3  *^DD  aepker  chetubbim,  contain 
Psalms,  Proverbs,  Job,  Canticles,  Ruth.  LamentationB,  £c- 
clesiastes,  Esther,  Daniel,  Ezra,  Nehemiah,  and  Chronicles. 
-But  in  some  books,  as  Athias's  and  Plantin's  editions,  the 
T^'^ya  wyy  chameth  megiUdth,  that  is,  the  books  of  Canticles, 
Ruth,  Lamentations,  Ecclesiastes,  and  Esther,  are  placed  just 

*  Joseph,  contra  Appion.  lib.  i.  MCt.  viii.  torn.  ii.  p.  441,  edit.  Havere. 
This  passage  of  Josephus  is  much  iiuiMed  on  by  Mr.  Whiston  and  some 
othen,  to  disprove  the  divine  authority  of  the  book  of  Canticles.  We  have 
DOW,  they  say,  fire  books  in  our  Bibles,  which  answer  to  this  title.  Hymns 
to  God,  and  Docomenu  of  Liiie  for  the  use  of  Men ;  namely,  Job,  Psalms, 
Proverbs,  Ecclesiastes,  and  Canticles;  whereas  it  is  plain,  that  in  Jose- 
phus's  time  there  were  but  four.  Therefore  the  book  of  Canticles,  they  con- 
ceive, hath  been  added  since.  See  Mr.  Whiston 's  Supplement  to  bis  Essay 
toward  restoring  the  true  text  of  the  Old  Testament,  proving  that  the  Can- 
ttdes  is  not  a  sacred  book,  printed  1733 ;  and,  on  the  other  side,  a  Del^we 
of  the  Canon  of  the  Old  Testament,  in  answer  to  Mr.  Whiston,  by  Willtam 
Ilchinger,  M.  A.  1733. 

*2q 


RDiTioNs  OP  Tnit  BrnuB: 


<att 


and  if  so,  saith  he,  it  m  pity  somebody  did  not  do  b«re  a* 
St.  Jerome  did  in  a  fiimtlnr  difficulty  rubtiru;  to  "  Zacbams, 
the  SOD  of  Barachiaa,"  vrho  t*  enid  to  have  been  "  tlain  be- 
tween the  temple  and  the  altar ;"  uamely,  consult  the  Ha- 
brew  copy  of  St.  Matthew's  Gospel  before  it  was  lost.*  la- 
deod  St.  Jerome  aaith,  with  respect  to  the  present  difficulty, 
that  a  NnzareDe  Jew  ahowod  liim  a  liook,  acconntod  an  apo^ 
cryphal  book  of  the  prophet  Jeremiah,  whore  this  passage  is 
wtpnned  verbatim  .t 

The  learned  Joseph  Mcde  conceivet,  that  tliose  worda,  a/t 
well  as  several  passages  which  aow  &tund  in  tlie  book  of  Ze- 
chariah,  were  originally  spoken  by  Jeremiah,  but  have  b&tn 
miapttced  through  the  un&kilfulness  of  the  persona  who  col- 
lected their  prophecies  .$ 

However.  Dr.  Ligbtfoot.  by  testiDuniiea  from  the  rvbbiee, 
abowK  IIS,  t>tat  Jeremiah  did  anciently  stand  ftrat  in  the  book 
of  the  IVopheU.  And  Ikocc  he  c^iiue  to  be  mentioBod  before 
all  the  rest  in  the  following;  passage  of  St.  Mauhew,  "  Some 
aay  that  thoo  art  John  the  Baptist,  aome  Elioa,  and  otbers  Jc- 
remias,  or  one  of  the  prophets ;"  chap.  xvi.  14.  Accordingly, 
as  the  whole  hagiofijapha  is  called  the  Paahas.  from  the 
pKalms  twing  the  firat  book,  ko  tlie  whole  volume  of  the  Pro- 
phets is  for  the  »aiue  reason  called  Jeramiah.^ 

Thoro  is  yet  another,  and  perhaps  more  probable,  conjec- 
ture of  Ilishop  Hiill,  who  imagines,  that  Zechaiiah  haring 
been  MTitirn  contractedly  /fnov,  was  by  aome  transcriber  mis- 
taken for  Ifttov. 

Others  aAcr  nil  suppoae,  that  the  name  of  the  propha  ia  on 
erroneous  marginal  addition,  now  crept  into  the  text,  since 
the  Syriac  version  only  taitli,  "  It  waa  spoken  fay  the  pro- 
phet." witliout  ineottoning  bis  name. 

I  shall  conclude  tlie  whole  with  on  account  of  the  mo«i  C4iii- 

',aMlerable  Oditiona  of  Uie  Dible.     I  mean  thuae  which  may  be 

eallod  potnpova  editions;  for  the  plain,  or  the  mere  ediuona  of 

the  Hebrew  text,  arc  too  Domerons  fur  our  attempUag  a  de- 

*  Sf*  Dr.  Woiri  Critictl  Notes  on  tht  ?Crw  TciUiilrnl,  on  MaU.  njil.  S3, 
-f  S««  Dr-Winoii  M«n.xxvH.g,  10- 
I     t  UttW*  Works,  book  Iv.  wpbL  auu.  p.  TWf.  I/wloa,  W7. 
\  LiRhl^jn'*  Mvm  U«bnuap.  •«  Mstt  xKvii,  9. 

2<j2 


BDITIOMB    OF    THB    BIBLE.  597 

tells  you,  ia  that  which  the  Latin  church  used  four  hundred 
years  after  the  apostles.  It  has  the  Peraic  Peotatench  in  the 
Persic  character;  the  Psalms.  Canticles,  and  New  Testament 
in  the  Ethiopic ;  the  Jerusalem  Ta^^um,  the  Chaldee  Para- 
phrase of  Jonathan,*  &c. 

Dr.  Edmund  Castell,  Arabic  professor  at  Cambridge,  pub- 
lished a  Lexicon  for  the  use  of  Walton's  Poly^ot,  in  two 
volumes  foUo,  which  generally  goes  with  it,  making  in  all 
eight  volumes. 

*  See  the  Piebce  to  the  London  Polyglot. 


INDEX    OF    TEXTS 


ILLUSTRATED    OR    EXPLAINED. 


GENESIS. 
Cbmp.  V«r.  Page 

1.    5 403,403 

26—28 101 

29,30.  ...209, 210,  note 

ii.    3 432,  433 

2,3 445,446 

7 553 

iii.  21 208,209 

iv.    3 410 

4 lOI,  102 

13,14 2,3 

15 3,4 

23,  24 4,  5 

vii.    2 102,  103 

6,  n 461 

viii.  21 446 

ix.    3 209,210,  note 

23—25 7—9 

X.    8,  9 6 

21 70 

x\.    1,6,  7,  9....  559— 561 

xiv.  13 71 

xv.    5 251 

xxu    9,  8«: 9,10 

33 393 

xxxi.  39 224 

xxxT.    2 91 

Mxviii.  24 10,11 

xHx.    7 10,197,198 

10 51—54 

26 285 

EXODUS. 

in.    5 165 

6 165 


Cbaa.  Vei.                                        n«e 
ill.  16 12 

21 338 

iv.  29 12 

V.  14 12 

xii.    2 453 

5 460—462 

6 459,460 

8, 11,46.  ...468— 471 

9 467 

10 471 

22 465,  466 

22,23 472 

35,  36 338 

48 90 

xri.  23—26 433,  434 

XX.    8 438,439 

24 395 

xxu    1—6 533,534 

xxiii.  16 496,497 

xxiT.    1,9,14 25 

5 131,  132 

xxvi.  23 339 

xrvii.    5 343 

9 341 

xxriii.    6 154,  155 

8 155 

9—12 155 

15 156 

30 16&— 162 

31—34 150—154 

36—38 156—158 

40 146—148 

41 170 

42 145,146 

sxU.20 169 


t?4DEX    OP    TEXTI. 


601 


Chap.   V«.  tft 

X.    6,7 ....133 

xii.  12 16 

xvi.  23 243,244 

xvii.  17,18 59 

2  SAMUEL. 

vui.  17.... 135J36 

X.    4,5 146 

xii.  30 124,  125 

xiv.26 286—288 

xxiv 56,57 

24 353 

1  KINGS. 

i.  39 ...121 

lii.  28,  29.......  349. 350 

2  KINGS. 

m.  12,13.15 243 

iv.  29 422,423 

V 104—107 

xvi.  18 439 

XX.    9—11 404.405 

xxiv.  10,  etseq 43,44 

1  CHRONICLES. 

V.  17 87 

ix.    1 87 

XV.  16 192,193 

xxi.25 353 

xxii.  14 354 

xxiii.    4 196,197 

xxvi.  20 195 

xxviii.  II— 13 181,182 

xxix.    4.6,7 354 

15 71 

2  CHRONICLES. 

V.  13 191 

xii.  15 86 


Clup.  Vtr. 
vii.  67.. 


EZRA. 

i.    2 355 

ii.  65 188 

vi.  17 45 

▼iii.  35 45 

NEHEMIAH. 

ii.     1 453 

6 46 

»iL64,65 88,89 


188 

Tiii.  15 492 

xiii.    1^3 :....96,97 

24 664 

ESTHER, 
ix.  20— ait.  .....  544—548 


i.    6. 


JOB. 


431 


PSALMS. 

ii.  12 125 

xl.    6 211,534,535 

xlv.    1 267 

7 144 

10 95 

,  I.    8—14 211 

H.    8, 10— 12.  ...242,243 

16 211 

Iv.  17 408 

Iniv.    8 364 

btxx.    1 13,351 

Ixxxi.    3 502 

bnndx.  20 121 

xcviii.    6 188 

xcix.    1 13,351 

cir.  15 152 

ex.    4 130 

cxxxiii.     2 122,151 


IV. 

XX. 

XXX. 

XX  xiii. 
xliv. 

xlv. 

liii. 

Iriii. 

Ixi. 


ISAIAH. 

5 

2.3 

29 

18 

28 

1—4 

4,12. 


365 

249—253 

191 

267 

45 

45 

219 


5 513,514 

1,2 542 


JEREMIAH. 

▼ii.  22 210—214 

xiii.    4,5 24£^— 253 

XXV.  15—29 250 

xxvii.    3 250 

xxTiii.  10 253 

XXXV.    6.7 294.295 

xxsri.    4,32 267 


INDEX    OF   TEXTS. 


603 


Cbui.  Vcr.  Page 

VI.    1 73 

2 431 

9 366—368 

viu.  26,  et  seq 108, 109 

,      ix.  23— 29 76 

X.    2 107,108 

xi.  19,20 75 

xiiL    2 199 

14,15 375 

43 89 

xlv.  23 200 

XV.  21 443 

"i.    1 74 

13 379 

xix.    8—10 378,379 

10 74 

xxH.    3 377 

xxiii.    5 163 

9 269 

xxvii.    9 SlO— 512 

xxviii.  11 512 

ROMANS. 

i-    1 199 

14 265 

iii.  25 347 

V.    r,  8 297 

xiii.    7 63 

1  CORINTHIANS. 

t  20 265 

V.    7 473—477 

viii.  10 231 

X.    2 91 

xi.    4 166 

5 238 

21 420 

xiii.  12 345 

xhr.  32 256 

2  CORINTHIANS. 

V.  21 224 

xi.  22 73 

OALATIANS. 

Hi.  28 67 


Cbap.  Vcr. 


PW 


EPUeSIANS. 

ii.  13,14 3C0 

14 99 

v.  14 506,  507 


PHILIPPIANS. 
5 


73 


COLOSSIANS. 

18.23. 325 


111. 


Til. 

ix. 


XI. 


XIL 

xiii. 


1  TIMOTHY. 

13 


187 


HEBREWS. 

14 88 

3,4 351,352 

7.. 523 

4 18 

5 534,535 

6 224 

4 212 

32 36—39 

40 38,39 

23 449 

11,12 226 

15 229 


n. 


JAMES. 

2 

2—4 


...126 
.376,377 


L  12. 


1   PETER. 


,348 


2  PETER. 

16—19 259—261 

21 242,253,255 

JUDB. 


12 421 

REVELATION. 

xi.    2 99 

xvi.  15 195 

xvii.    5 157,158 

xviii.  14 126 


INDBX    OF    RBBSKW    WOKOS. 


606 


Pi«. 

Ph* 

D3n    . 

264,265 

D*D*  VpD 

409,410 

3^      . 

101,102 

K-ipO 

.       277,366 

Wn    . 

.    .     191 

raeo 

...    567 

tyn^n    . 

296.297 

nroro 

.     .     .     181 

rnrun    . 

188,190 

rmro 

116.117,277 

pn    . 

.     .      41 

Dciro 

.     .     .     118 

ncnn    . 

470.471 

^pso 

.    .    .     124 

DMTWn 

.     .     126 

rvmtra 

.     .    .     188 

e 

nniro 

.       418.419 

.     .    378 

3 

m 

.     .     .    467 

* 

I033 

.    234—236 

^3*      . 

537.638 

!>33 

.     .     .     192 

Wn* 

.      20,21 

mi 

.    .     .    446 

KD«      . 

.     .    616 

rm 

.    .     .     153 

jno*    . 

171,172 

"113 

124,285,286 

\rittr>    . 

19,20 

■|*T3 

.       285,286 

103 

453,454 

3 

ty-yjfi 

.       131,132 

ro    . 

129. 130 

HWi 

.     .     .    219 

*ta    . 

337,338 

1133      . 

.     .     192 

D 

1D3      . 

.     .     353 

pD 

.     .     .     177 

m3    . 

480,481 

no 

.       465.466 

3n3      . 

348,349 

-IDO 

.     .     .     266 

nn3    . 

534,535 

*nD 

.     .     .    378 

31313 

.     .     343 

*4 

^ 

V 

->3y 

.     .      78,79 

ttrnmV 

.     .       86 

Dn3y 

.     .    70—73 

*^    . 

.     .       26 

niViy 

.     .     .     221 

roTo^    . 

.     .     569 

^rniy 

.     518—521 

*3D^      . 

.     .     525 

Ds^moy 

.     .     .     125 

fu^  nun^    . 

.    .      33 

*3D-^y 

.     .     .     525 

D 

ravrvf 

.     .     491 

BTlTD 

.     .     277 

jTiKy 

454,489 

n3»n  ^D1D     . 

.     .     439 

3-0?  \ 
Tp3-3-V  ) 

.     .    403 

mjno    . 

.     .    364 

nonniD    . 

.      39,40 

mpTfio    . 

.     .     181 

D 

ppno    . 

.     .      62 

inno*D 

.       122.151 

*3»      . 

.      49.50 

■p 

.     .     .     121 

TOO      . 

.     .    274 

J^D 

.     .     .     557 

INDEX   OF   GREEK   WORDS 

AND  PHRASES   EXPLAINED. 


ayadoc  • 
ayawatf  . 
afUtpTia  . 
ava^Hfittra    . 

awoKptvofiai 
mrooToXoi     . 

apTov  taitojoiv 
opX^  ovvaynyyoc 
apj(^tTt\wvai 


B 


(iifiaioTtpov 

BqdcirSa 


.  .  297 
420^422 
.  224 
.  323 
.  79 
.  78 
.  265 
.  433 
.  79 
.  369 
64,65 
.  80 


259,  260 
385,  386 
.  .  78 


ya^o^vkoKtov    ....  361 

ytyag 6 

ytvttuv  apxaiuiv      .    443,  note 
ypafiparuyov   ;<«-■»  269. 270 


Shvvov  ytvofuvov  .  458 

Si'  mom-pov       ....  345 

hlpaxjta      .     .     .     .    57,  58 


lyauvM   . 
HC.  ftta,  IV 


548 
78 


1 


«c " 81 

f^"*"*^      }    .    .      .  74. 7S 

tt'  0         -     .     .     .      351.362 
eSfX?(Xo3l/rac    »k    njci  jq 

oaipvoi;  riiu  AppaOfl  i 
i^OfiuXityuv         ....      78 
£ir(^tiia*Miuoij       ....  401 
iOkTjl-tiKTiy  tV  VfUV  .       .    498 

Irtpnv  atitfiu       .      .     304,  305 
t^npipta       .  .     181,  182 

Z 

l^vXo^opia 549 

inMcpana 13 

^tpairtVTat 321 

&U(Tiac 323 

I 

(Stiv  Zavarov     ....     79 

lAaoTii/MQv 347 

Iwvia 557 

K 

KO^apiapo^ 425 

ica3»ry>n->ic 283 

wira  Kaipov 386 

KaTOtKOVVTtQ  "1  .  .- 

Koroiicijmc     j  ■     •     -     Ol 

KoXvp^ti^pa       ....  385 
KpaaiTfSa       .     .     .     309.310 


INDEX. 


A. 

Ajlrox,  the  higb-priesthood  allotted  to  him  andhia  family,  131,  133;  the 
manoer  in  which  it  wu  limited  to  them,  134. 

jjfcartawri,  his  opioioa  ^>out  tbe  aatiquity  of  the  Hebiew  language,  3M . 

Abel,  what  his  sacrifice  consisted  o^  101. 

Airaitam,  the  Cbaldee  language  was  thu  of  Us  country ;  be  sftcnranl 
tMrnt  tha  Hebiew  by  dwelling  among  the  Caoftaiutes,  £63. 

AiaMitm,  whether  he  was  a  Naxarite  or  not,  286 ;  the'  prodigious  weif^ 
of  hii  hair  consideKd,  S87. 

Adam,  the  father  of  all  mutkind;  special  hoooun  paid  :o  him,  1. 

AJtaimnu,  kins  of  Persia,  the  Jews  diipened  in  his  reign;  a  qucMiM 
among  the  leftiaea  who  this  kins  Ahasuerus  was ;  his  kti>dDBm  U  rae  Jews 
owing  to  <iiie»a  Esther,  StG ;  ihia  name  a  common  appellation  of  the  kings 
of  Peru,  iM. 

jUox,  the  shadow  goes  back  ten  degrees  on  his  sun-dial,  40i ;  questioned 
whether  the  miracle  wm  wrou^t  on  the  son  itself,  or  only  on  the  dial,  404, 
405. 

Akggader  the  Great  eaten  Jarunlem  in  a  fiiendly  nuumer,  47;  be- 
comes kindly  disposed  toward  the  Jews,  531. 

AUxiutdtr  JowKnit  advises  his  wife  oo  bis  deUb-bed  to  seek  the  &vour  of 
the  Pharisees,  303 ;  her  gnat  success  in  so  doing,  303. 

AnaeU,  the  law  revealed  by  their  ministry,  362. 

.^usMif  food,  ugumenu  to  prove  it  was  not  used  befon  the  dduge,  101 ; 
arguments  on  the  contrary  side,  Md. 

.<fiMMii<ii^,  whether  all  the  kmgs  of  the  Hebrews  were  antnated,  119;  tbe 
manner  of  anointing,  133;  dte  custom  of  anointiiif  very  ancient,  133;  tbe 
Jewish  priests  anoinled  to  their  office,  139. 

AnttdilMmam,  wheAer  they  used  aumal  fiwd,  100 — 103 ;  (he  absurdity 
of  those  writers  who  would  compute  their  ages,  not  by  solar  years,  but  by 
months,  413. 

Amtiaelmi  Efiplmuit  his  impioos  behaviour  at  Jerusalem,  48;  his  decree 
against  (he  Jews,  49 ;  plundered  and  prohoed  tbe  temple,  356 ;  forbad  tbe 
ruding  of  the  law  in  the  synagogue*,  371. 

Ari$tocracy,  the  supreme  government  in  the  nobles,  33,  note ;  that  govern- 
ment suhrists  tn  Venire  and  Holland,  ihid. 

Ark  6F  the  testimony,  its  detcriptioa  and  ase,  346;  tbe  two  tiddcs  of  the 
law  writ  by  God,  and  deposited  in  it,  347 ;  also  (he  pot  of  manna  and 
Aaran's  rod,  351 . 

AttfA  and  othetv,  masters  of  music  in  David's  time,  180. 

AmJetmi,  their  character,  396 ;  not  a  distina  sect  from  the  pious  Jews, 
ibid. 


Ih  DEX. 


m 


CuMMM,  »  cutw  deuuuncoi  on  him  hy  NumIi,  li ;  Mb)  Uic  cunc  wot  oa 
CaiiMti  uid  uol  un  Hum,  H ;  wbui  moui  hy  hu  Iwing  "  ■  teniuil  of  icr- 
»jiut%'*  y, 

CwttuM,  tlxMt:  ithu  bruuiflii  4  bud  a-purt  of  jt  died  b)'  tlw  |>laguc  23. 

CamuaniUs,  the  llelirew  wu  thfir  liuipiat|v,  563,  S64 ;  ibe  uiinws  wf  lb*ir 
cilie))  ^Tubttfaly  of  ilui  laiiguugp,  ibid. 

Capet,  his  ajftuiiMuU  aguiut  ih*  aiiliquit>  uf  ttic  llrlitcw  p(u:iU,  ^7T 

O^lieity  o{  ibe  Hebrew  naiioo,  42;  ihc  Auyriau  cauuruj^  iluit  uf  the 
iHi  Iriltrs,  (W. ;  thr  Uabvlunisti  capUiltjr  woi  ihiu  of  Judnh  Mul  UeiijUDiu 
only,  43;  i)KirM*«nU  t>eriod>,  itiJ. 
^  CltntlhiUt  and  IMviiiiief,  what  the;  were,  127. 

Cluruhim,  tiufu  fumt  and  am  in  tlieaik,  348— .JoO- 

CJun--ir  cl^m  tiiv  honour  of  lh«  onetuKl  laugu^gv,  Sii- 

Chrut.  tlM  grvu  Mcuuili,  tjrnified  by  ibe  pudul  lamb,  472;  in  whal 
lespect*  X  luub  typifUw  our  Uonl,  473 ;  ihe  fuffeha^  and  draib  of  Cbnm 
tfptKed  br  the  puchal  Untb,  474 ;  the  consequence)  of  Cbnsi'.H  dculi  kJw 
^|Mfied,  iM. ;  lite  ways  uid  nu-ant  of  havii^g  an  inleral  lu  C'brut,  npre- 
KuiL-d  bj'  lively  emblem:!  iii  tti«  paMovrr.  47 A. 

Ckhit  L-alUiI  a  Naurvnv  nr  Naumc,  291 — 'J93 

CAriffV  "nuUvity,"  (lu:  day  no*  tixcd  u)kiIi  till  llic  fuurtb  icuiurv,  49B; 
what  |[rvut)d  for  fiUDS  it  h>  tlie  end  vf  Dccem^i,  499 ;  a/){unKiiu  »i:aioM 
■Is  beug  in  winMr,  iW. ;  ool  iiD|inil)itblc  lliul  it  wu  itl  llic  feui  of  lobei- 
naclM.  £00. 

Citit*  "of  r«fu|tc,"  a|>]>uii>ied  forttioM  Kudtv  uf  iiivuliiniary  Uoiuiculr. 
201 ;  the  l^atin  tuiil  Hebrew  clyauiugy  conudovd,  397 ,  the  sactvd  gnnr» 
twciitu  places  of  irfti^e,  ikiJ. ;  Mr.  iuuvs'i  otiiiiioii  u]«)n  ihui  iiiuie:,  iifia. ; 
six  cilia  of  ilie  L«Yiii3  apjioijibfd  hi  cilua  of  ivfu^-t,  tM. ;  not  Hnc:uahn 
forwilfiil  ntiirdcntn  or  alrocjotu  cnmct,  iW.;  m  ewrj  cttua  leading  tolheae 
citKa  was  an  iiucriittion,  .198. 

C,    -       ■■:  ti.  il)e  Jcwtilt  pricsLi  cotuccnUcd  lo  ibeii  tAibctf  138. 

I  !>.-  cvutunuut  not  a  Jrwbh  proMl)ie,  107. 

(  ..  the  Kcond   ceremony  at  ibc  tnaupifUion  of  the  kingl  of 

luael,  133. 

Crmen  of  eold,  worn  h<f  th«  higlwnhesi,  dcacribed,  156,  1A7. 

C'v^htt,  what  kind  of  tatiniownt  il  w**,  I9i. 

dyrut,  king  of  Ptnifc,  rtaU>re»  the  Jews  10  ihtgr  own  bod,  44. 

D. 

Don,  m  tribe  itiv«a  to  idolatiy,  iM- 

I>a7uet  nut  adniltcd  amoni;  the  proptiet*  bji  llic  Talnuidius,  339 ;  tits 
clear  pruphery  o(  ih«  Mvwuli'*  romiiin  Ute  cwme  of  It.  240. 

Dabid,  what  was  hii  ciii  in  numbcrinc  the  people,  57. 

Dim,  bow  tb«  ti«br«w»  duiingunlMKl  th«m,  401 ;  M  what  time  tli»ir 
daya  bepui,  Md. ;  th«ir  aacred  days  Afuni  even  to  even,  ibid, ;  a  (lauagti  otjt 
ol  tho  erangatul  MalihKw  conaHmtd,  Md. ;  (he  bcgioninK  of  th*  namtftt 
day  luppoud  la  b«  by  toine  in  Uie  armiii^,  4Ctt :  by  olmn  from  tbB  fim 
produdiun  of  light,  40J ;  the  day  divkled  into  bout*,  404 :  and  iaio  tmin 
puiM,Md. 

UedieaxioH,  ibo  fintt  of,  by  whon  nutitntcd.  $4B ;  umuancd  hy  JoMphiu 
aj  a  fr^ui  mucli  nyanled,  tM. ;  ihe  circumit&DC«  of  Chnal's  walking  in  the 
tcfflitle  at  this  feast  cw^idcred,  AHA. 

Jjiumtcn,  knGtraocn  by  t>r  IVmImui  prupoacd  lo  thcu  coiuidmlKNi, 
373:  Ui«wnanin«d,973— a7y 

JMMJMiK)*,  adnfttcd  from  ihn  tlutfMiuk,  2M ;  ike  nianaet  in  wfcidi  thw 
ChrniiaM  u«d  it,  261. 

i)nww  and  »iiK>n»,  thu  ononorof  rawlalran  to  Ika  pioplMtj.  344. 


rnitEX. 


ei3 


pnrat«  wlirn  m  llwir  nuniMntJona,  HM- ;  wm*  uipjioaeJ  to  ltav« 
ml  typical  .liptiltcaiiott,  166, 
Omeahgm  of  the  U«bfcm,  86;  nerv  tlwiroyed  liy  HnnM),  87;  th« 
eeoialagia  of  CkriH,  Cms  wbeac«  copied,  B8.  tli«tr  i^«alogic»l  uibAn 
ionff  BUw«  lost,  88,  89;  tbetr  liaag  lost  an  arfninicDt  Out  the  U«aUih  u 

Gr'<ft/««.  mi  at.'couQ(  of  their  outer  coun*  99. 

Gninn:rl,  a  n»mt  K'**^  "*  ^*  iai|>e-faai,  518;  eritkal  Kinwkaupan 
thai  nanw,  516 — Sil 

GmU,  twn.  rocetr»(l  fmiu  the  coognigBtioiit  and  wi  before  iti«  taiwnuclf^ 
fl7;  oot  to  be  sacnticvd,  ami  iheoUKf  lo  be  MM  alive  intoUw  wildBrnen, 
U>td.  i  both  the  foat«  tj^ical  of  Cbrtil,  &2I. 

God  may  b«  nid  (o  b*  the  kiiie  oTthe  Jew*,  af  to  ilHttr  dvil  aovantmcnt, 
IS:  he  gave  ihaa  laws,  iW. ;  proclaimed  ptwp  and  «rar,t4;  divided  their 
nwidiw,  iM.  i  appoiotcd  all  tn«ir  odicen  of  Maw,  )  5. 

Gouernmetd,  the  patriarchal  fonn  ihereor,  I ;  cannot  nihoist  writhDol  an 
cwcotive  |iow«f,  %bid. ;  civil  ^urcrnnwui  nupposed  to  b«  in  the  fim  age*,  S. 
GntJht  Mmmctu,  ibe  impon  of  ifaeae  wonn,  %iA,  S&T. 
CSrmbt  in  Scriplurt,  include  the  «rhole  UtMhen  world,  6T ;  «■  aeeoiatt 
oflhMD,  ». 

Ort>m  and  "  high  placci,"  rtlipotu  vranhip  lurbid  ihflre,  391 ;  idola- 
IroiM  worahip  parlbnned  lh«n-,  391;  fof  «hja  eud  Abtafaam  planted  « 
gMVBtn  B«CHhtbft.  HtU-i  the  uncnn  of  plaaiina  ■umd  srora,  Aid.,-  iha 
cuMom  of  butxiog  the  dead  uudn  ii«m  conaiderad,  393;  gfiovea  asuill]> 
planted  on  the  topa  at  hilU,  394  ■ 

H, 

Hq^,  wnh  lihinael,  flee  fiou  Afaraham't  fiuailj',  9. 

turn,  m  cnme  iipUfM  bit  &lher  Noah,  T ;  ^fhy  the  ennm  not  denounced 
on  Han.  bat  on  Caaau  hia  won,  u. 

Homdn.  why  he  OMi  lota  for  ftsing  the  day  for  the  nanacr*  of  th«  Jews, 
547 ;  the  kji  orpr-mled  by  Uot  God  of  l»rael  for  delialing  the  ooiupiracy, 
S48. 

Bammamd,  hm  opinion  abonl  the  pool  of  Betbaada  rejKted,  386,  387. 

HiwA  (boldbg  up),  at  etectkmi,  a  ctmoai  dehTcd  from  the  Aiheiiiau, 
900. 

lUrt,  ymdiTf  hit  opinion  tilwut  Ham'i  cnme,  7. 

Jbftrmau,  many  of  iheni  iii  ilie  New  TaaumvM.  77 — 82. 

Uttme  coBuaonw»lth,  ■!>  Uirm  painarchal  h'"^  -r>-'-fl,  |;  iacovam- 
nent  oonideTed,  ll;  dtvlinguishMl  iniu  hnir  |'  ^;  the  nrm  of 

ihMrgoveramcBt  while  in  L^pi,  it^.,-  a  tbeocr^i-j  ..  utnn  of  Meaaa 
■jid  Joahua.  13;  iu  focn  arutoavtlcal  after  than,  M:  kncly  ynwapwi 
ttt  up  atnooR  ihi>m,  1 1 1 :  Mid  to  be  desired  on  ikecoiue  of  the  eonuptioB  in 
ibair  covfU  by  Samuel's  son*,  1 1 2. 

BUrrw  lannunf  th«  Jrwa  cuntidrnt  a  was  the  orighMl  binpiage,  553 ; 
I  Ike  epukn  of  oth«r«  about  its  aotiuuity,  554,  555 ;  Thiw  i V  onKinat  lan- 
rMMt  wu  bmed,  5Sfi ;  tba  namca  ol  moM  uncienl  pcnwoi  derived  Inim  the 
HwTw,  iUd.;  lona  wrhan  allow  mm  tbii  aiipumnt  to  be  eonclnhra^ 
5,'>7 ;  to  what  PMpl«  the  H«bftw  langaaae  belong  after  the  diaptiaiaa  al 
Babel,  503;  IM  Hebrew  the  bngui(«  of  ike  CamiuMa.  iM/.;  the  nccl- 
lanetea  thta  lanKuaga  ia  nid  to  have,  565. 

Kftrvw  ebaniMr,  in  what  ledeis  the  Moed  boafct  were  writiea,  5W ; 
whether  in  (be  Kebnw  character,  at  in  Iht  ohl  Sanwilan,  thd  ;  ibr  upinton 
of  Scaiiger  and  othen  about  thia  qiMHioB,  iM. ;  th«  aii[«neBU  oo  both 
ivid«a,5«e— 571. 

Bi^n»  painu  or  eowib,  571;  agtaat  eonutrrtr^  wbeihv  Huymntt 

2    8 


inncKi 


flA 


IImUmii  ahm,  49;  nifsf  their  liberty  for  m  looy  tiipv,  50;  cooqiMmdby 

Jam  ind  OoMilfiB,  the  iBeinins  iit^mi  titfnmio»f  61- 

ImpofttioH  o(  tuuub,  turd  U  cotaccrabon  iiiTo  an  ofAoe,  I W,  tOO. 

^M^fMrvMnaf  thaloBgiof  ths  Udxews,  110*187;  lb«  uoifiuag  «ul 
oiher  cerenofues  atteoduig  u,  %titd. 

b^irtaiM,  »  w^J  of  rwelanen  id  dw  piopdeu,  iM:  «w  caln  wtd 
genile,  U4. 

Jcht  ihe  BapUX  xul  ZiHJtiLria*  U>  be  reckoned  aaoog  the  ptopbcis, 
84t. 

JamUk  Um  Mi)  of  K«chab,  feakms  ngtbiM  idoUtrjr,  3M,  205:  what 
nils  of  tiring  be  gave  lo  the  B«h^it8S,  IU«  duldfCo,  itxi. 

Jom^  wbeiber  a  Naoriu:  by  bcioa  MpsniMd  Iran  kii  bmlww.  26j. 

JpwpAtu,  hiA  opiDtoa  abovi  Cyrus  s  reatoruiK  Urael,  45 ;  prefers  Daniel 
to  tb*  i«it  or  th«  prvphtu,  240;  lib  bad  cltti%ciac  of  th«  Sadduoeci,  3U : 
his  aoeooBl  of  the  latgewa  of  Hx  aHiPtt  «f  tfct  twnpk  not  pr<Aabl«,  358. 

Jm*— ,  by  divina  ippaBttiHat  M«Ma^  ■oconeoc,  15,  20,  22 ;  what  lus 
naiM  aignifi^rt,  20,  21;  coodtiela  Israel  into  Canaan,  Aid.;  not  equal  in 
boaonr  to  Uam,  23. 

JhmA,  wbetli«r  th«  aocouat  of  bw  walktDg  Bak«d  was  a  real  fact,  or  a 
RyabaUeU  dream,  249. 

brotHtet,  tlw  Lord  ibttr  iuofc  aad  their  God,  13.  10;  two  aorta,  He- 
brews and  ImelilM,  7»;  whence  they  had  ridwa  to  biiild  the  tabanatde* 
337- 

JtiiHa,  the  KT^nd  nbbatical  year,  537 ;  celebrated  erery  furty-ninib  oc 
BiUath  year,  Md.  -.  iIk-  rtymology  of  tho  word,  iM- ;  ih«  learned  uot  agreed 
whether  kept  the  fony-ntiuh  or  flfUeth  year,  638 — MO;  prodainud  thmi^ 
the  whol*  wad,  540;  a  year  of  fceoecat  roloaic  of  tlavoa  and  ptiiaocii, 
54) ;  in  which  dl  tsistaf  returned  to  ibcir  (nrmer  pronrietorvi  ibtd. ;  sonw 
t>f liw  Haulm  oopiod  aA**  *•>  ■^•'•1  •••  J'«iRw  pohucjil  id  wvenl  reapvcts, 
ibid.;  lypic&l  of  >piriiual  iibnty  fioin  the  boodage  of  sia  aod  Saiao,  542. 

JtdmA,  hja  palnarclial  authonty  oooiiderad,  10,  II. 

Jmdu  Marcwiiam,  the  tnuuo  on  hi*  staodifd,  49:  puhfisd  tltc  tannic 
Cratd  Uw  poUutJon  of  AoliodnM  Efiphanca,  356. 

Jt^m  of  Galilee,  tmisa  a  poliiiMl  Action,  327. 

hi^pi,  the  fisrm  of  nwvranMnt  mdor  them,  23;  aupuintcd  cm  particalac 
oconoai,  sa — W;  ftmen  taaunlxTframOihiiial  toSamnel.  31. 

K. 

Kmrmtm,  their  opmona,  2M;  wbaron  ibqr  diflwwi  rroin  othor  Jvwk, 
209.300. 

riMifliwx  lliw^  iiliii,  aod  Giibuui,  them titnt  Mrto  of  ofScon  Mipniur 
to  taamMw  pcicau,  180. 

Kmg, » Ifg  giMiod  w  ib»  ImmUMo  note  aoMtal  limiutioiw,  113;  (h« 
cboioelob*(eaeiTedloGodhi]M«l(,iftiA;  ia  to  be  a  native  Israelii^,  114; 
wu  001  lo  mulliply  borMv,  Aid~ ;  was  coaumodsd  not  to  mulUply  wit<,i, 
•Aid.;  fecbid  to  muliiitly  ulver  and  gold,  115;  amoVMd  to  wntc  a  copy  al 
iha  law,  116;  was  bouod  tonmtn  bj  law,  117;  aod  with  lanity  aod  kwd- 
oaaa,  110;  inreatcd  with  the  kiagly  dixniiy  by  anointioK,  UP ;  the  iriaie  aiwl 
fluumiAoeoce  of  the  Jewish  kiaga,  127,  128- 

<■»«.  thedwiwationandaaia>w>of  thi*  word  formctly,  12- 

KJkttiHm,  OtmbmiMi,  tad  Maniiua,  nUt  paiticulan  of  Um  taboaaclr 
w«HOOMiBitMdt»di»«Hoof«M>haftht>w,  im,  ttW- 


Jjuifw^,  whal   wa«  l)»   onjiuial,  and    how    IbnMd,  iil,  ^4;    ihi 


lilDIX. 


an 


wen,  iti«n  mohlh  t>cftftn,4IS;  tycls*  used  for  &imf;ilteii  Ubniluaml  y«n, 

Monktai,  «by  he  tejiiMd  to  p»y  resned  to  IlsiBftn,  &4T ;  ioidc  think 
beeraw  hi'  ww  an  Amsltkile,  ibvL;  preoBUjr  a  kind  cf  divine  hooour  wu 
ordered  lo  be  paid,  Uml. 

ibma,  iht  mW  jndp  and  riettof  of  the  ImmoIuw,  13.  l<>i  called  kintr 
of  Jolunn,  19;  a  bmoitt  prapbeey  aboal  the  gnat  Mesnah  ivjemblins 
Moaet,  Sfl;  hia  devoewlana  only  mauiuMi  Larritea,  t&4;  an  vndmce  he 
«u  bM  the  aailuu-oi  the  lawa  giren  to  lanw).  iki;  why  he  nay  be  called 
ibe  maHrt  proplwi,  357. 

Jlfew  eing,  aiptt  thereof  antoag  the  Jcwa  aad  other  naitora.  173 — 176. 

Jfaaclusi  iDboduccd ioto ifae  Jcwnh  serrice by  Moaca,  188;  iatproved 
by  David,  it/id. ;  reitoTed  by  Hetdciali,  Aid. ;  whether  music  it  lo  be  itaed 
■D.Cbrifliao  wunhip,  1&9:  tbatnMd  iii  the  lemplv  wax  bodi  vucai  and  in- 
stnimtiital,  iM. ;  toe  mtuieal  imitumenu  u»Mt  In  the  >act«d  wnnt*,  190 — 
193;  inalrumental  music  in  Oviatian  wunlup  not  approved  by  iliu  ancient 
felhera,  193;  at  wiui  time  it  was  imradueed,  1M;  iroeie  oaed  at  preaei^ 
•W.;  disapproved  by  Lutbar  aod  te  tjmod  of  Uiddkbuigb,  iw..-  tbe 
Church  of  Eniil«)<l  renHxumtaa  agatiuR  snch  nuic,  tWL 

Mtaic,  of  use  to  oontpcHa  the  nind,  Sid  tee  ptoplB  bmt  nalaBchttlf . 
244. 

N. 

NaottoN,  the  Syrian,  a  Onitile  idoUter,  104;  cured  of  ht>  leproiy  by  the 
dii«e(k>n  of  EUaha,  iiiJ. ;  rtoounoed  hw  idolatry,  i^ttf. ;  rennriu  on  bia 
bowini;  bofbrv  Rimmon,  105;  wppoaed  to  have  etecud  an  hoapiial  far 
lepers,  l<ff ;  the  only  niroeulous  cow  of  leprcny  recorded  beftwe  ine  con- 
ing ofClirut,  Md. 

N^mb  and  Abihu  Mnwk  thwl.  iM;  wbai  was  tfaeircrimo,  iM. 

Jtf«Mvaw,  UttI  texl(  e( Christ's  being  called  one,  eaplained,  991 — Ma. 

^Mirtfa,  ftom  whence  the  uune  ia  derived,  985 ;  of  two  aorta,  br  hfe, 
or  bra  limned  tiin»,  2fVi;  what  they  wen  reouired  to  do,  186.  38H:  wo- 
OBM  «>  well  u  ineu  nii^ht  bind  themielvea  by  ilut  vow,  189;  the  tnmtuiMin 
partly  raUgwiu,  pwUy  ciril,  190;  a  Namtite  ma  a  type  of  Chnat,  103. 

Nttkim»mt  why  m  called,  aud  their  oiice,  S07. 

Nm  Ttttamentf  rsriotu  opfaiiana  about  the  dialect  thereof,  741 ;  toMUKCa 
of  Latin  phraws  m  it,  7T. 

J%Al,  dtridad  by  thA  IlabNwa  Into  few  watdtw,  403 

Nmni,  as  oppwwiw  tyrant,  0. 

N<mkf  pcoaouneed  a  cniae  apon  Canaan,  0 ;  hia  honour  and  luthonty,  7 ; 
eodved  «mb  a  propbttJe  ipkit,  tW.;  wnea  precepli  tfiveo  bun,  lOO. 

O. 

Ofiraqp,  >iDM>flering,  buTDt-elfiHiiw,  paaca  oflVriny.  1$0. 

MMnofilwduldrtaotlwwl  in  ^lypl,  br  whaietMt,  13. 

{M,  with  which  llM  higlt-|Hlat  wia  anonlcfl,  141:  nf  what  c«nipaandad, 
and  how  made,  tW. 

Oimlmmt  on  Aaron'i  Iwad  to  Ida  gamcni,  eiplaJtwd,  151. 

OU  TfttMMMf,  in  what  lBrq|vag»  writtm,  Md;  chlrlly  in  Hebrew,  ibid.; 
a  small  pan  in  Chaldce,  iM. 

Omdff  given  to  the  Jew*  by  so  audible  vetcv,  I !}. 


Pmtottf,  the  Dri(inal  of  that  word,  453  ;  the  time  and  month  when  ihtt 
baai  waa  kept,  453;  the  two  oamM  of  ibe  month  wherein  kept,  OU.; 
iba  distinction  between  the  paaaorer  and  ih»  hatt  n(  imlMvenM   bread, 

2   T 


INDEX. 


619 


anouitHt^  utd  clothing  wuidncd,  138 — li^i  nchfaM  M  thvii  odMMn- 
Uoai  16B;  aonw  puts  of  tbttr  ufBcv,  176,  177;  divnkd  into  ti«cacy>bui 
coBfniiMS  aBrrinc  fajr  lOUtion,  tttl;  four  of  ikcn  nuuiMd  fma  the  cap* 
livilj,  184;  tiuw  Utc  pricMs  were  tnuuained,  201. 

PrietU  and  Levitt*,  tbnrolBn  ud  aUtm— ntt.  Ifi,  17. 

pTTffilteU,  ihi«e  wonlj  bjr  which  nuned  iri  SenpCiu*,  %3A :  lh*U  a««a  ■■ 
Ucbruw  ittuticuUrly  oaoflldcrad.  *M — QMi  ihw  duty  and  buaiiiH*,  230; 
IB  »  utopw  tvmt,  iho«  who  bad  b  fcvdniOB  of  aeoret  thiogi  fron  Oorf, 
ud  Mcbrad  than  lo  otbns,  iM. ;  thn  title  girrn  ip  oUnt*,  S37 1  iha  ■•• 
pulftd  Mmbw  of  Kal  prophm  wid  pmnhneuM  from  Ahnbtm  lo  Malaohi, 
239;  lb*  noM  wwMlial  qub&auion  in  i  pivphctwift  tne  piMjFt  341;  the 
uiad  must  bA  iii  >  propL-/  firwiie  (or  rc«civit^  th«  (irofAetac  spirit,  lAMf.; 
viliotu  BDd  dicaiui  one  w>y  of  diviuf  rcvrlnioa  to  tbcoi.  244  i  the  eriMm 
by  wbirli  tlicy  kiivw  ttwu  rrvcbliona  »D»r  from  tiod,  ^45 — 248i  wfaathet 
thsir  tyubQlk^  actiuns  wne  real  fitcu  or  visifKai.  MM — 9^3 ;  coaeiM  ths 
sm  of  «  bliw  ptopliM,  354 ;  tb«  imvun  «■'  pn>pb»u  h«ing  iiHi««d  bjr  the 
lluly  GboBtf  Ui;  and  of  tbc  AptitU  oT  itac  piomhaa  bring  ndifect  to  thi 
ptOfilkrtx,  956;  thtngn  riTTcaW  lo  the  prophcla  in  *<oicm,  35T;  why  Uwir 
mitioip  called  <*  a  mon  xttre  woid  of  proiAKy^*'^  3M;  ibeit  schodla,  962; 
who  callvd  ih«  '■  ww  of  (be pnipbco,"  203. 

Praielyfri,  two  Mxt*  of  iMm,  09;  ih«  [jnyil^tt  of  the  "pnuelytn  of 
righlliiwtM,"  90 ;  th«  inuiwr  of  ilieir  wraiiMioD,  ncoanling  to  ilw  nhbiw, 
90 — (Mi  the  "  pronelyiM  of  the  Kate/'  their  ulmtiaioa  and  privileimiVf — 
99;  thoM  nroMlyta*  did  imm  aitt  u  the  vifaMoi  isntion.  1 10- 

AoMMdU,  otUiriM  or  pIftcM  vt  prayer,  3T9;  lh«  ward  rmMocfaA  «»• 
•idanMlf  iMc/.;  a  note  of  Mr.  Jodo  upon  dniword,  380;  dinvmil  frooi  the 
syuAgo^uei,  according  to  akd*  and  fddMui,  ;i81 ;  thr  pro*!  m  tiuaur  of 
(lib  nouoa  sot  veiy  Mfong,  303. 

ParMt,  ih4>  AnMt  nt.  U4t  ;«.>i«i.>wl  Iqi  MortMal  (m  th«  Jews'  delivetnooe 
bom  Uwnui'*  convparacy,  itid.;  rt*  bad  o6botf  the  win  «a  othar  bunan 
iiwUlatM»a,iMd.:  «h«i  and  bow  krpi.  54A;  wbw  lad  ia  what  kii^  idgi 
ihii  albir  h^tpcocd,  345— MT. 

I^iMmow,  appoioitd  b^  tiw  Rotnan  to  gather  the  Jvwiah  oxia,  63 1 
ihlMMMltof  Uxoa,63;  titnw  mrtoof  publicaiu,  M,  64;  th«  rmvoa  of  iht 
gwtral  hMrtd  of  them,  M. 

PjlOmgmmj  nid  to  bavo  •wrifcond  an  htcMomb,  333- 

rjtknfBvtamt,  dwr  ewauiog  by  the  niunbcr  four  wrota  by  len  doM,  S33. 

/^AtynntwM    Kiid  PUltnuMa.  ibrirvpiiuoni  of  iltr  nMt«Ri|M^'cho«i«,34>}. 

K. 

JbAM,  Wbm  thai  thle  WW  tot  ■■—nd,  370:  Ihr  udv  confc  rrrd  mih 
f[nMleefMMny,  3M;  a  quwriBn  Wrhttfiof  owr Lorn  had  Uwf  lilk,  3HI ,  why 
be  forbad  hi*  diaciple*  to  be  eailed  by  ihai  till*,  383 ;  wtiai  bimoI  by  the 
lillaa  of  ttab,  IUM>i,  and  IUIIban,ZB3,  3fH. 

RakimiHf  «ad  Kamhoi  dlAr  hi  fcmal  ihingf,  3«t». 

Hmm,  o<ftfcd  at  ibe  coaaomtioa  of  the  pn«fi,  tU;  ihv  Mood  p«ii  on 
vartow  pais  of  iheir  b«dlas»  l«9;  H  sinnifMrd  that  all  taual  b«  laartilM 
and  acoMpiad  VrlWbl«xl«rChrui,  170, 

ItMtmg  the  Scriptuaa,  a  pan  of  the  nma^oKur  *«rvtce,  970. 

KeaftaHttt  wov  Kcnilei,  de»cvnd«d  l([>m~  Jotbto,  1tP3 ;  th»jr  vnw«  of  not 
diUUog  wine  or  ptwwing  Tiacyanli,  304. 

Ri|Ww  Mid  good  toaii,  tbeee  wofd*  eiptiiBed,  tVT 

AMMMMwiiier  JndMitnd  tedac*iilo«  Ronua  provtot*,  hiy 

ft. 
JbUart,  10  be  obaennd  hy  \\a  pntwlyin  u  wall  n  the  Jowt,  49. 


620 


INU£X. 


StMaU,  th»  diHrrMil  nrcfpiaikicii  ot  tlun  word,  '138,  429;  prai*  of  iu 
inslituiion  aiflw  ihe  creation.  430—433;  probable  tlial  the  J«Tnfh  wiut  kept 
tlie  ibiv  before  the  pntnuclial  «at>b«th, '433;  thv  iiuiitlilioil  of  the  Jtrwnti 
ffibbUA,  433,  431;  imrked  out  bj  imnna  not  r^nin;)  un  thax  day,  (ML; 
keptou  ■  diflereni  <U/  from  the  ptrsdiaiocal  sibbaih,  ihiiL;  a  mfiRfvtw)  of 
iheir  ileliv«nnn>  wt  of  EffTpi,  4S5;  a  «en  bntwwn  God  umI  Unci,  437 ; 
ilie  Liw  of  the  sabbath  cnforcod  by  cnjutal  puuiihiMBt!),  iM. :  what  dntiu 
bolOAgw)  U>  it,  438 ;  whttt  the  ki!«piD(|  of  it  holy  iinpotb,  -43)1,  439:  what 
blevii^  the  word  "  rcinflinbef'*  bath  a  reaped  lo,  t'w. ;  iIkv  •«««  \o  iib- 
itainflqm  all  manner  of  work,  499;  were  itol  to  do  or  find  intir  ow  nlem- 
»atr,  440 ;  adf^deflrnee  forbid  on  this  day  by  some,  ubich  ocnukii>ed  «  Uki»- 
««d  Jews  lo  be  sUin,  •14 1 ;  tbirly-iiiue  negative  piMVpts  about  Utingk  not 
to  be  done  on  tins  day,  ibid. ;  what  it  is  to  Mnciify  the  Mbbalh,  441  *44 ; 
the  ends  of  the  iuatitutiou  partly  iMliucal,p*nly  rcliKM«i,444:  the  pgliticBl, 
that  MTvatus  and  beaita  of  burden  my0n  be  refreshed,  ilud. .-  the  reliciout, 
to  coaunemonite  God's  work  of  crctUion,  445;  and  delirerance  rnia  Egyp- 
tian bondage,  446;  aod  lo  prepare  for  hnveoly  bicnednesi,  iM.;  wu  ■ 
rype  of  the  hearealy  rwt,  44T. 

&itAaria«fyeu,«rMv«ntbyear'srmi,537:  diiUoguiibedbv  •ev«imlwun», 
ibid. ;  the  peculiar  obMrvaiwes  of  that  ye*t,  iM. ;  frooi  whenee  the  com- 
putation 01  the  year  began,  538;  nl  wliat  >eaton  it  began,  339 ;  a  totol  cca- 
saiioti  iliit  yuir  from  af^rkiilture,  529 — 531;  the  prwlita  of  ^e  potmd  to 
be  enjoyed  in  c-onuiion,  531;  llie  ramisnon  of  drbt*  from  one  Mractite  to 
tuioihcr,  532;  whether  the  Hebrew  servants  were  releaaed  to  d>eaabbatk*l 
year,  53^;  the  public  reading  of  the  law  at  tlii*  time,  535;  t]*e  TMMn  on 
which  the  law  was  founded,  partly  civil,  partly  leligious,  A36;  tbn  ye«r 
typified  the  >|>iritiinl  riti  Cbrtft  will  give  lo  fii»  oeople.  itii/.  ; 

Saerijica,  a  double  use  of  them,  tT;  by  whom  iney  were  fiSettA,  130 
—1 33 ;  lacriliees  at  the  coDHcrutkio  of  the  pi^MU,  ^m. 

Sair^ctMy  praMiwd  in  the  first  age*  of  the  world,  206 ;  the  opinion  of 
aooie  that  sacnficos  were  on  bumau  iu*tilutioo,  2tO;  the  raeanini;  of 
some  pauagH  of  Scripture  about  saoitioM,  310, 211 ;  evideaoef  dnt  laat- 
<k«9  were  originally  or  divine  iiiMiiutioii,  313 — 314;  but  aAvrwud  gfMtlx 
convpied,  both  u  to  their  subjects  and  objects,  214;  the;  toclttde  ill  IM 
offerings  made  to  God,  21 5;  taken  in  a  large  and  a  stflascoH,  Mi,;  wtn 
strictly  cither  of  be«su  or  binU,  UnJ. ;  were  on  acknowledgneot  of  r»- 
ceivin^  good  tbimn  fioBi  God,  ibid. ;  were  a  means  of  repcBtrace  awl  bu- 
miliaiion  for  sin,  Aid.;  they  typtlied  the  promised  nerilicc  of  aioBemeni  by 
the  Son  of  God.  ihid. ;  the  victim  was  mibslitiited  in  llw  room  of  the  Inn*- 
grcamr,  31  ti;  and  God  in  mercy  took  the  victim  as  an  «pialiou  fiw  the 
oflend<^r,  317;  what  wn^  otiered  in  sacriBee  was  to  be jwrfeet  iu  ils  kind, 
331;  dislinguislNxl  into  four  kinds,  Md.;  the  buml-oAnngS  were  wholly 
conmmedt  i™-  •  siit-offerinKs,  the  law  about  then  laid  down  ia  SeiipOin* 
323;  treipas»-ofieiuii»grruilyTeMmbledthesin-ofleriiigB,23T;  peacc-oAD. 
ings  were  one  son  of  McnAos,  22S;  public  sacrificsM  oflend  isOftuafaad 
evening,  331;  it  double  oAring  erery  aU>alh-d«y,  ibtd.;  flWaunuMfy 
ncrlOctt  offered  at  Ok  public  feasts,  ib^ ,-  wen  also  oAnd  far  ponkatar 
peevoM,  iW. ;  distinguished  likewise  iuto  animal  and  regetaUv,  Ut ;  oiial- 
off^rings  and  drink-ofiertnga  offered,  ibid.;  the  Jews  nirelyreaMd  Maftr 
iheirpruper  Mcrilin's,  333;  the  difficulty  rwouciletl  ofbeincoShrofliBolWr 
places  besides  the  national  allar,  395. 

SadJmteet  diir«red  moob  fiora  Um  Pliaiisen,  364 ;  the  etyniob«y  of  Iheir 
naiDC,  314;  the  moM  wicketl  of  the  Jevn,  315;  ihcir  doctrines,  md.;  deny 
|)k-  rwiinrriioii,  ibid.;  tlieir  bad  chatat-tcr  by  JoscpllHS,  itml  ;  what  *amd 
book  they  ndmiiicd,  ibi,L;  ate  said  to  be  lite  rtdiest  sect,  317. 

&Wim,  the  bigh-pticMB  deputy.  177;  wbal  alleged  for  their  divine  hMi- 
iHtton,  18U. 


I 

I 


INDEX. 


621 


H,  formerly  rpckon^  (lanK«rou«  after  the  nutuinniil  r>]uinot,  SI  I 
ttiotu,  nhy  Klt<thn 'ferixJ  Oluih  lo  gn«  a  MtlutXion,  Ai2  ;  why  mir 
txitd  nid  lo  his  di»ciple«,  "  salute  oo  mm,"  i23- 

^mdnVdiu,  whM  lb«jr  w«fr  onginftlly,  317;  ttietr  rdi^ion,  316;  tke  tnu- 
lual  aniiDosuy  betwven  ihera  and  ifae  jewi,  319. 

SanAedrim,  ■miRWDts  all«g«d  lor  Us  aniMuitv,  35 ;  but  prabttbly  only  in 
Ihe  linw  of  the  Ma«abe«,  37 :  »»l«»  u»rtln*l»  i«7  «««l  tw  find  Um  time  of 
the  n«w  ntonn,  410- 

fUter,  Mtf ;  hi*  severe  mnwa  lo  wrium  of  a  difereu  oputton,  ibid. 

SdiiftKb  of  the  |iTnphets,  38-4 ;  and  mib«  of  the  prvph«t>,  36A ;  sdMola  aiid 
ac»d«(iii(»  ADKiac  the  Jews,  :t77  :  ibe  puptU  sal  at  ihetr  tnmn'  feet,  ihiU. ; 
ihcM  ■ctwals  diflWvnt  from  ibp  sytuignf^iiea,  378. 

Strittt,  l«n>  Bortt  nf  thpin,  26«;  wliut  the  ottee  of  the  avil  Scribea, 
34MI — Me ;  what  of  ikp  wctonuiical  Snibaa.  M&,  ^69 ;  ih«v  w«i«  ihc 
preuUne  c\ftvy  ;tmnnf  the  Jews,  370 ;  the  di^erence  betweeo  innr  ua^. 
mg  and  Uiat  of  Chrtti,  370,  '17 1  :  vhat  meant  hjr  the  pbnae,  "  Schbw  and 
PhariseM,"S7{;  mm  of  gi«upower  and  aulhah^  in  the  Mate,  273;  th« 
orifio  of  dietr  oflk^  Mti. 

Seftaasint,  some  >ay  that  the  Hebrew  oopMt  tkew  ancitnl  iaUrpiclen 
used,  had  iio  poiau,  589. 

ifiWolinaA,  or  mirsculoust  lif;1il,  a  token  of  the  tpacial  prcamco  of  God,  33 1  ■ 

SMita  aad  Semmita,  sevtanca  amon^  the  MoltometiiM,  300. 

SfaVoA.  iit  Jacob's  proplwc*.  «iplaut«l,  32. 

SW^itrrtiM  «nd  SAv/aim,  tae  dbtuictlda  between  ih«in,  196. 

SkmckfiwJ,  hi*  optaiion  about  Cain's  mafh,  4 ;  his  hjpotbcsu  i^Mttl  th« 
conAalMi  of  langiu^H,  Ml. 

Siiiiciw  and  Levi,  a  cone  dnuMiiccd  on  then,  10. 

Smmn.  wtwtbCf  p>od  oU  SUbmu  WW  fMoideiA of  tb*  Sanhvdnii],  280. 

91m. a0iim^9f  lawa  bmI  riuw  mLvM  OmtOi  X«j;  OO  what  oecaSKMu  ofirred, 
M4— ^M 

S«^0MMm,  whnlher  jTuilty  of  idolalrf^  36. 

Sortn  l/oawwr*  and  "Sortw  Vaylianw,"  a  >ort  of  dinniition.  360. 

Sorta  Smtctenm,  faRMttynaed,  Miafterwanla  condemiud,  -iQl,  363. 

SprinUtng  of  blood  and  otl  tipon  Ibe  bigjk-prMst's  ganiwnti,  uphined, 
1S3,  l.». 

Sft-w^rrs  "  of  ibe  Rat*"  araons  the  Iswlita,  ST ;  ■hoold  aot  bbaphaow 
Ood,  at^  should  keep  the  ■abbaUi,  08 ;  ibotaaoJ*  o( wMa^en  in  Solonw's 
time.  99. 

Suhtleoeoiu  at  ihe  Churrh  of  Home,  imitaunit  the  Nethioun,  308. 

Jukirh  of  the  cities  of  the  Leritcs,  the  ettant  of  them,  301. 

Sim,  worshiti  of,  supiiOMrfl  lo  he  ael  ap  hjrOiin.  3. 

j^ta*.  hi*  BiMijr  on  samPces  cowkleral,  SOB,  ooU ;  nvikes  all  sacnAeei 
Ilk  be  Menl  riwi,  SIA ;  bu  arfUDMnu  agaitut  riauuus  atpatua  ronfmrd, 
aiT— 4«. 

S^magiifm*,  aadianroMOMB,  363;  dmoicd  eoonHnljr  platan  of  ptiblK- 
wonhip,  aid. ;  a  in«at  Dumber  at  Iban  said  to  be  in  Jennale-ni.  ibtd  ;  quM- 
liened  wbetbei  there  were  any  befetc  the  BabvlooiA  eapbvttji,  :I04 ;  ia  wbai 
nanner  ilw  people  mei  after  their  »Mdera«at  in  the  ]aoi  of  Caoaao.  MS  ; 
wtat  was  th4>  ivna^ogue  of  the  libettinca,  36fl — 36B ;  (|iu*n(>d  haw  Chf  i»i 
and  Hn  spostln  •*  t»^t"  in  lb*  imifojiiaB,  3(V6 ;  what  tnnnl  by  "  a  ralrr" 
of  tlie  sjittipiifcue,  369 ;  and  bjr  **tnr  officer"  who  ynyrd.  Aid. ;  the  worship 
in  them  wae  by  nadfng  (he  ifari|iCuw>T  pmjrcr,  and  praacUof .  Aid. :  ttui 
law  dM4ed  intoftftr-ft)ura«Mon»t  STO;  iheeTnafuguni  lued  abofbr  h»hlii>tf^ 
coutu  of  jintioe,  176;  ihu  paang*  of  Scrtpiun,  bfcennif  into  the  ««fn>)iit 
or  i^nagoctie  in  itoodly  appan>t,  eonaidervd,  370,  377 

2tr 


INDEX.  623 

observed  with  solemnity,  506 ;  the  truiDpets  blown  from  morning  to  even- 
ii^,  ibid. ;  the  learned  divided  about  the  reason  of  this  festival,  ibid. ;  the 
design  of  blowing  tbo  trumpets,  507 ;  what  the  sounding  of  the  trumpet 
is  a  memorial  of,  508 ;  what  notion  the  modem  Jew»  have  about  this  day, 
509. 

Tyraniuu,  who  he  was,  and  the  e^mology  of  the  name,  378. 

Unkavened  bn^,  feast  of,  followed  the  passover,  and  was  kept  seven 
days,  477 ;  the  passover  distinct  from  this  feast,  but  the  name  of  eilner  used 
for  both,  476;  during  this  feast  no  leavened  bread  to  be  eaten,  or  to  be  in 
their  houses,  479 ;  the  penalty  for  eating  leavened  bread,  480 ;  the  first  and 
last  days  to  be  kept  holy  as  sabbaths,  481 ;  an  offering  of  a  sheaf  of  the 
fitst-lruits  to  be  made,  U>id. ;  the  moral  and  typical  signification  of  this  offer- 
ing, 482. 

Urim  and  Thummlm,  the  signification  of  these  words,  158;  various  opi- 
nions about  them,  159 — 162. 

V. 

Vetteli  for  keeping  the  oil  used  for  anointing  the  kings,  of  two  sorts,  121. 

Vetlai  virgins,  some  of  their  customs  borrowed  from  the  Jewish  Levites, 
187. 

Vettmentt,  sacerdotal,  peculiar  to  the  higfa-priest,  149;  provided  at  the 
expense  of  the  people,  163 ;  their  moral  and  typical  signification,  166. 

Viri  itationarii,  what  the  Jewish  doctors  say  of  them,  206. 

Vittoiu,  one  of  the  ways  of  divine  revelation  to  the  prophets,  244,  245 ; 
the  criteria  whereby  their  revelations  were  known  to  come  from  God, 
245 — 248 ;  whether  several  symbolical  actions  of  the  prophets  are  an  his- 
tory of  n»l  facts,  or  only  visions,  248 — 253. 

W. 

WatKing,  Christ  washing  his  disciples'  feet  an  extraordinary  case,  424 ; 
designed  to  instruct  them  in  humility  and  benevolence,  425. 

Watches,  the  night  divided  by  the  Hebrews  into  four  of  them,  403. 

Waving  the  sacrifice,  of  two  kinds,  198. 

Wttkt,  Jewish,  of  two  sorts,  409;  the  one  ordinary,  the  other  extraor- 
dinary, ibid. ;  the  ordinary  made  by  God  himself  from  the  begioniag,  ibid. ; 
hence  the  seventh  day  has  been  held  sacred,  ^id.;  a  passage  in  Genesis 
considered  in  relation  to  weeks,  Aid.;  time  divideid  by  Noah  and  Laban 
by  sevens,  411 ;  the  extraordinary  or  prophetical  weeks,  ibid.;  the  amount 
of  the  prophetical  weeks  of  Daniel,  ibCd. 

Wiu  men,  to  whom  this  appellation  was  given,  264 

Woman,  what  offering  to  bring  after  child-bearing,  222. 

Women  lingcrt,  admitted  into  the  temple  choir,  188. 

World,  some  conclude  it  will  last  six  uiousand  yean,  536. 

Y. 

Year,  Jewish,  partly  lunar,  partly  solar,  414 ;  the  manner  of  reducing 
their  lunar  years  to  the  solar,  iW. ;  the  distinction  of  the  civil  and  sacred 
year,  Md. ;  when  each  of  them  began,  ibid. ;  what  computations  of  time 
they  used,  415—417 ;  a  new  bcgiimiog  of  ihe  year  appointed  by  God  at  the 
Israelites'  coming  out  of  Egypt,  and  why,  417. 


^