golden candlesticks. The seven stars are the angels of the seven churches, and the seven candlesticks are the seven churches. Again, in the same book: I will tell thee the mystery of the woman, and of the beast that carrieth her, &c. There is only one other passage, to which this meaning of the word is adapted, and on which I shall have occasion to remark afterwards: This is a great mystery, but I speak concerning Christ and the church.

"Before I finish this topic, it is proper to take notice of one passage, wherein the word usgov, it may be plausibly urged, must have the same sense with that, which present use gives to the English word mystery, and denotes something, which, though revealed, is inexplicable, and, to human faculties, unintelligible. The words are, Without controversy, great is the mystery of godliness; God was manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. I do not here inquire into the justness of this reading, though differing from that of the two most ancient versions, the Syriac and the Vulgate, and some of the oldest man

uscripts. The words, as they stand, sufficiently answer my purpose. Admit then, that some of the great articles enumerated may be justly called mysteries, in the ecclesiastical and present acceptation of the term; it does not follow, that this is the sense of the term here. When a word in a sentence of holy writ is susceptible of two interpretations, so that the sentence, whichsoever of the two ways the word be interpreted,conveys a distinct meaning, suitable to the scope of the place; and when one of these interpretations expresses the common import of the word in holy writ, and the other assigns it a meaning, which it plainly has not in any other passage of scripture, the rules of criticism manifestly require, that we recur to the common acceptation of the term. Nothing can vindicate us in giving it a singular, or even a very uncommon signification, but that all the more usual meanings would make the sentence involve some absurdity or nonsense. This is not the case here. The purport of the sentence plainly is, "Great, unquestionably, is the divine secret, of which our religion brings the discovery; God was manifest in the flesh,' &c."

14.

Luke ii. 46. "They found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions."

In what part of the temple was Jesus? and how could he be sitting in the midst of the doctors?

We answer the first inquiry, by

giving a general idea of the construction of the temple.

This superb edifice was divided into three principal parts. The first was the most holy place, or the holy of holies. The second was the holy place, where the priests every day, morning and evening, offered incense at the hour of prayer, and lighted the lamps. The third was the court, which was divided into two parts, one of which was occupied by the priests, who offered the sacrifices, and the other by the people. This great court was surrounded by porticos, in which there were various apartments, for the ministers of the temple, for the sacred vessels. the sacerdotal habits, the offerings of the faithful, and for the doctors, who assembled there, to give lessons to their disciples.-It was in one of these apartments that Jesus was found by his mother.

The expression of the Evangelist, that Jesus was in the midst of the doctors, means no more than that he was with them. Philo says, that the doctors sat in the synagogue, on elevated seats, and their disciples, or scholars, at their feet, on benches, or mats. Paul makes allusion to this custom when he says, that he was brought up at the feet of Gamaliel. (Acts xxii. 3.) It is probable that Jesus, in the same manner, sat at the feet of the doctors. So we find Mary, sitting at his feet, to hear his word.

It was permitted, and was customary for pupils, or for any one who was present, to propose to the ruler, or to the whole Sanhe drim, any doubts of which they would obtain a solution.

No

questions indeed could be more idle, and no doubts more absurd, than those, which were often proposed on these occasions. From the days of Moses, say the rabbins, to the days of Gamaliel, disciples stood while they learned the law; but when Gamaliel died, the world became sick, and disciples sat while they were taught. Hence the tradition, that when Gamaliel died, the glory of the law departed.

All who were under twelve years of age, were called by the Jews little children. A child at that age became a son of the commandment, because it was the time in which they required him to enter upon the study of the law. Hence probably the custom of carrying children at that age to the passover. At an earlier age, Jesus would not have been received among the doctors; but the simple fact of his propos ing questions to them, excited in them no surprise, as the privilege was, at that age, allowed to all.

We are not informed what were the questions, which Jesus proposed to the rabbies; but the object of their studies was the law and the prophets; and this was the only knowledge, which was valued in the nation. The question which was then decmed the most important of all, and which was agitated in their schools with the greatest interest, concerned the Messiah. Next to God, he was the principal object of their faith and hope. It is probable therefore that he asked, when they thought the Messiah would appear? what would be his character? what the signs of his coming? how he would be

known? what would be the nature of his kingdom? and what were the blessings, which he would bring to the nation?-But whatever were his questions, they that heard him were astonished at his understanding and his answers. [See Beausobre's Diss. 12, sur les evenemens les plus memorables du Nouv. Test. Lightfoot's Hor. Heb. in text, Wotton's Diss. on the traditions and usages of the scribes and pharisees, v. i. pp. 193, 194.

15.

Luke iii. 1. "In the fifteenth year of the reign of Tiberius Cæsar, Pontius Pilate being Governor of Judea, and Herod being Tetrarch of Galilee, and his brother Philip Tetrarch of Iturea, and the region of Traconitis, and Lysanias Tetrarch of Abilene."

Lardner, in his credibility of the gospel history, has made a very elaborate examination of these "notes of time, which are mentioned by the Evangelist." To most of our readers, the subject would neither be very interesting nor profitable; but any who wish information on the subject, we refer to the first vol. of his works, pp. 339-383.

Jesephus says that Pilate governed Judea ten years; from the 12th or 13th of Tiberius, to his 22d, or 23d year. In his temper, he was obstinate and impetuous, and little regarded the sentiments, the customs and the feelings of the Jews. He well knew, that former governors, on account of the abhorrence which the Jews felt of every image and representation of the kind, had not carried the ensigns of Cæsar within the city of Jerusalem; but avail.

ing himself of the secresy of night, Pilate brought them in; and when the Jews, in vast numbers, for five continued days and nights, had besought him to remove them, on the sixth, after deceiving them by a pretence of bringing their petition to a trial, he caused them to be surrounded by soldiers, and threatened to massacre every one if they did not retire. The Jews immediately prostrated themselves again, and uncovering their necks, cried out, that they had rather die in the most disgraceful manner, than to submit to so impious a violation of their laws. Astonished

and overcome by their inflexible resolution, he caused the ensigns to be carried back to Caesarea.

There is another similar fact, which tends at once to illustrate

the character of Pilate and of the Jews. He intended to dedicate some golden bucklers to Tiberius, in the palace of Herod; not so much that he might honor Tiberius, as that he might vex the Jews. No sooner was this known to the people, than they commissioned some of their most respectable citizens, to beg of Pilate not to make this innovation upon their laws. For some time he was inexorable; but when threatened with an appeal to Cæsar, in which he feared that his rapines, cruelties, murders, and other crimes would be disclosed, he relented and encouraged them ;but the threatened appeal being made, Tiberius immediately ordered him to remove the bucklers from Jerusalem.

Luke tells us, (ch. xiii. 1.) that Pilate caused a number of Gali leans to be slaughtered, while

they were sacrificing in the temple. These were probably followers of Judas Gaulonita, who made himself obnoxious to the governor, by teaching doctrines, which opposed subjection to the Roman empire. This fact is rendered interesting to us, by the use which was made of it by our Saviour; for he availed himself of it to correct the prevailing and erroneous sentiment, that men must therefore be greater sinners than others," because they suffered such things ;" and to check that disposition to judge others, rather than ourselves, which ever has been, and while it is indulged, ever will be a powerful restraint of our own moral and religious improvement. But who these Galileans were, or why Pilate ordered them to be put to death, is not known with certain ty. To defray the expenses of a canal, by which he was bringing water to Jerusalem, he robbed the treasury of the temple; and Phi

SIN,

lo the Jew says, that for money, he pronounced any sentence that was desired. I have here adduced these circumstances of his character and life, because I would afterwards have occasion only to refer to them. They entirely explain the peculiarities of his conduct, in the trial of our Lord; and in the surrender of Jesus, of whose innocence he was convinced, to his envious and milicious enemies.

See Calmet on the word Pilate; Lightfoot's Hor. Heb. tom. ii. pp. 784,785. Grotius on Luke xiii. 1.

The word Tetrarch, implies a governor of a fourth part of a country. But it was sometimes otherwise applied, as it is here by the Evangelist; for Herod (the father) divided his kingdom only into three parts. Tetrarchs were however considered as princes, and sometimes were complimented even with the name of kings.

Beausobre and L'Enfant's Introduction, p. 123.

As protestant christians of all denominations professedly embrace the scriptures of the Old and New Testament as worthy of all acceptation, and as the only infallible rule of faith and practice, is it not desirable that they should agree in allowing that scriptural expressions, in relation to doxologies, are entitled to more respect than those of human inventions? Is it not also a question of very serious import, whether scriptural doxologies have

not an obligatory claim to our practical regard? Is it not then much to be regretted, that a departure from scriptural words and phrases, with respect to this subject, should so frequently take place in our religious assemblies, and such words and phrases substituted, as by many devout worshippers, are considered as highly improper, and as derogating from that respect which is due to the scriptures, and to their divine Author? With the view to ex

known? what would be the nature of his kingdom? and what were the blessings, which he would bring to the nation?-But whatever were his questions, they that heard him were astonished at his understanding and his answers. [See Beausobre's Diss. 12, sur les evenemens les plus memorables du Nouv. Test. Lightfoot's Hor. Heb. in text, Wotton's Diss. on the traditions and usages of the scribes and pharisees, v. i. pp. 193, 194.

15.

Luke iii. 1. “In the fifteenth year of the reign of Tiberius Cæsar, Pontius Pilate being Governor of Judea, and Herod being Tetrarch of Galilee, and his brother Philip Tetrarch of Iturea, and the region of Traconitis, and Lysanias Tetrarch of Abilene."

Lardner, in his credibility of the gospel history, has made a very elaborate examination of these "notes of time, which are mentioned by the Evangelist." To most of our readers, the subject would neither be very interesting nor profitable; but any who wish information on the subject, we refer to the first vol. of his works, pp. 339-383.

Jesephus says that Pilate governed Judea ten years; from the 12th or 13th of Tiberius, to his 22d, or 23d year. In his temper, he was obstinate and impetuous, and little regarded the sentiments, the customs and the feelings of the Jews. He well knew, that former governors, on account of the abhorrence which the Jews felt of every image and representation of the kind, had not carried the ensigns of Cæsar within the city of Jerusalem; but avail.

ing himself of the secresy of night, Pilate brought them in; and when the Jews, in vast numbers, for five continued days and nights, had besought him to remove them, on the sixth, after deceiving them by a pretence of bringing their petition to a trial, he caused them to be surrounded by soldiers, and threatened to massacre every one if they did not retire. The Jews immediately prostrated themselves again, and uncovering their necks, cried out, that they had rather die in the most disgraceful manner, than to submit to so impious a violation of their laws. Astonished and overcome by their inflexible resolution, he caused the ensigns to be carried back to Cæsarea.

There is another similar fact, which tends at once to illustrate the character of Pilate and of the Jews. He intended to dedicate some golden bucklers to Tiberius, in the palace of Herod; not so much that he might honor Tiberius, as that he might vex the Jews. No sooner was this known to the people, than they commissioned some of their most respectable citizens, to beg of Pilate not to make this innovation upon their laws. For some time he was inexorable; but when threatened with an appeal to Cæsar, in which he feared that his rapines, cruelties, murders, and other crimes would be disclosed, he relented and encouraged them ;but the threatened appeal being made, Tiberius immediately ordered him to remove the bucklers from Jerusalem.

Luke tells us, (ch. xiii. 1.) that Pilate caused a number of Gali leans to be slaughtered, while