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oet represents the popular Opinions of those. ges: Optat Ephippia Bos piger, optat arare ballus. And fo it might have been probably rom the very time of Mofes, for any thing hat I know of, that appears to the contrary. 'hus therefore Philo accounts for one Reafon f this Precept: 'Arafogd's cv TOUTES (α [vide πρὸς ἄρεραν βῖν καὶ ὄνου ---- τὸ πεὶ τὰ ζῶα ανοικεία 50ασάμΘ διότι τὸ μλύ όξι καθαρόν, ἴν ἢ 7 ἐ και αρῶν· τὰ ἢ ὕτως ἀλλάξειωμα σωιάζειν ἐκ ευπρεπές. What Symbol could have been more appofite For this purpofe, of forbidding Matrimonial Conjunctions between the clean Members of the Peculium and the unclean Conforts of other Nations, than this is, as it is thus explained? Fofephus lived alfo in the Apoftte's Age, though confiderably younger than the Apoftle And he alfo fo understands this Precept, as to favour the Apostle's reafoning from it. He underftands it fo, as to be principally defigned for the Morals of Mankind, rather than for the fake of the Brutes themselves. Aé en T- Joseph. Ant. τὰ μὴ διαβῇ καὶ μέχρι ἢ ἀνθρώπων ἡ πρὸς τὸ ὁμόφυλον L. iv. c. 8. ατιμία, ἢ ἀρχίω ἀπὸ ἢ πεὶ τὰ μικρὰ καὶ τὰ φαῦλα P. 123. Ed. πρότερον λαβᾶσα. Δεν ἢ μηδὲν ἔν τοιῖτον συγκεχως Lipf. σημείον, και μίμησιν ή τις 7 και που név écolo. Exactly like St. Paul's reasoning in the cafe of muzzeling the Oxen. The prefent cafe relating to the Plow, is thus reprefented by the fame Jofephus: Broìv åser glu, καὶ μηδὲν ἢ ἑτέρων ζώων σων αὐτοῖς ὑπὸ ζάλω άξονα Jas. Here are plainly the Footsteps of St. Paul's Soules. The reafon of this Prohibition Fofephus expreffes thus: 87 dvouoíwv κοινωνίᾳ χαίρειν ἢ φύσιν. Here alfo we fee the Original of the word nowvavía in the following Reasoning of St. Paul, which is not fo appli cable to any thing as the zavía yμs, a stile of

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Marriage

Marriage very common in thofe early Ages. But befides this firft inftance of the Cattel, the others also of the forementioned Text of Levi. ticus xix. 19. comprehended under the com mon Title of the Nh, are as pertinent to the Apostle's reafoning. Thou shalt not fow thy Field with mingled Seed, faith the Legiflator. A very proper Symbol for forbidding that which the Scripture calls mingling the Holy Seed, Ezr. ix. 2. Fofephus expreffes it thus: 5 xaθαρὰ τὰ σπέρματα καὶ ἀνεπίμικ]α· καὶ μὴ συνδυο κ reia areigen. Here is the clearness of the Seed in oppofition to the legal Uncleanness of all others who were not of the Holy Seed. Here is the ἀνεπίμικτα in oppofition to the ἐπίμικ which is the Word generally ufed by the Se venty two, to fignifie thofe of a mix'd ExtraЯtion, and who by being fo, had loft all just pretenfions to their being of that fame Pecu lium. So it is ufed Numb. xi. 4. Exod. xii. 48. Ezek. xxx. 5. But most remarkably in that famous place of Nehemiah xiii. 3. where the rejecting fuch from the Holy Seed is exprefly de termined. The third particular in the Text of Leviticus, is, Neither fhall a Garment mingled of Linen and Woollen come upon thee. Here alfo is a fymbolical Mixture forbidden, very applicable to the mingling of the Holy Seed. The Linen is a very fit Symbol of the holiness of the Seed, as it is all ftiled a Holy Priesthood. I need not infist on the linigeri Sacerdotes of Ifis, though I fee no fuch difparagement, as others pretend, if fuch indifferent things as Veftments, were taken into the practice of the Peculium from the customs of neighbouring Nations, e fpecially when as fit for God's defign as others that might have been substituted in their ftead. And I know not how well fome customs can

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be accounted for, as by deducing them from this very Original of the Egyptians. But in this cafe no Original need be infifted on, but that of the Scripture it felf. There Linen Ephods are common to all holy Perfons, not only Priefts, but alfo to all others, especially when employed in facred Offices. To Samuel, when a Child, 1 Sam. ii. 18. To King David, when he danced before the Ark, 1 Sam. vi. 14. I Chron. xv. 27. though he was not fo much as of the Sacerdotal Tribe. Yet it is looked on as a habit fo fuitable to the Priefthood, that wearing an Ephod is the fame thing, in the Language of the Scriptures, as being a Prieft, 1 Sam. ii. 28. xiv. 3. xxii. 18. So that being without an Ephod, is the fame thing as to be without a Prieft, Hof. iii. 4. The Priests had alfo a holy Linen Coat, and a Linen Girdle, and a Linen Mitre, Lev. xvi. 4. Befides, Linen is there taken for fuch an Emblem of Purity, that even the Saints in Heaven are, in the Scripture Accounts, reprefented as cloathed with it. So the Angels, Dan. x. 5. xii. 6,7. xix. 14. So the myftical Spouse in Heaven, Heb. xix. 8. So the heavenly Armies, ver. 14. We never find any woollen Garments mentioned on thefe occafions. I do not fee therefore why Woollen might not be a fit fymbol of Impurity in the Scriptures as well as it was among the Egyptians. And for the fame natural Reasons mentioned from them by Plu- Plutarch. Ifid tarch, as keeping in the impure Steams of the & Ofirid. Body, and breeding Vermin. And I do not know whether we have not an inftance of the fenfe of the Jews concerning Wool, though it be not mentioned in the Writings of Mofes, as we have them now at prefent. The fcape Goat which bore the Peoples Sins into the Wilderness,

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§. XXIII.

δικαιοσιώη

and ανομία

nefs, was fo unclean, that the Messenger who conducted it, was to wash his Cloaths for it, and to be unclean, Lev. xvi. 26. In this luftration of the People by the Scape Goat, there is no mention of Wool in the Narrative of Mofes as we have it now. But there is in two Au thors who are very much to be regarded for the Practice and Traditions of the Jews of the Apoftles Age, the Canonical Author of the Epiltle to the Hebrews, ix. 19. and the Catho lick Epiftle of St. Barnabas, cap. 8. And Bar nabas makes the Wool a Symbol of Days ill and filthy. The Greek words are, ugon wornçai is puraegi. Thus then the mixture of Linen and Woollen will be again a proper Symbol of the mingling the holy with the unholy, whereby the Holy Seed is to lofe its holiness by the conta gion. So St. Paul's Argument will proceed from this whole Topick in general.

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I therefore now proceed to the following The repugnan- Words of St. Paul, to fhew, that they also are cy between the agreeable to this Introduction. It follows then: For what fellowship hath Righteousness with explained, and Unrighteousness? In the Greek thus: Tis 28 applyed to the μετοχή δικαιοσωίῃ καὶ ἀνομίᾳ. And they very ex actly agree with the defign now mentioned. The illative Particle 2 fhews, that he is now proving, that Marriage with Infidels would be indeed a Sougía, a conjunction of things incongruous among themfelves, like all thofe mentioned in the Law, and therefore incapable

fame Marriages.

of
any folid indiffoluble Coalefcence. And this
he does perform in these Words, as I fhall
fhew when I have firft explained them.

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aoin, or Righteoufnefs, is indeed a Charater of the true Peculium, of both forts, the new as well as the old. Only, as the Peculia are different, fo the Righteoufneffes are different

alfo,

alfo, the Righteousness of the Law, and the Righteoufnefs of Faith. The Righteousness of the Law confifts in the performance of thofe external Obfervances to which the Jewish Nation was admitted, and from which all other Nations were excluded, by the Law of Moses. The Righteousness of Faith is that which was imputed to Abraham, on account of his Faith in God, Gen. xv. 6. before his Circumcifion, Rom. iv. 10, 11, 12. And to this, they who are the Seed of his Faith may, by the Apostle's Doctrine, be intitled, as he was, without Circumcifion, ver. 11, 12, 13, 16, 17, 24. Though Circumcifion was the first thing that intitled them to the external Performances, and confequently to all that Righteousness that was attainable by thofe Performances of the Mofaick Law. This is the Righteousness of the new Peculium, and defigned by the Apostle in this place. "ATISO is the Apostle's word for the Unbelievers mentioned in the words immediately preceding. This therefore is directly opposed to wisis, and the Righteoufnefs attainable by it, Whereby it appears, that this whole Difcourfe of the Apoftle's is levelled against Marriages, not out of the old, but out of the new Pecu lium. In oppofition therefore to this Righteous nefs, the contrary ftate is in the Greek not Unrighteousness, aixía, but arouía, rather Illegality, a ftate of contradiction to the Law, which the Apoftle difapproves as much as they against whom he manages this whole Difpute. They might indeed mistake his meaning, because he calls the Righteousness he oppofes, a Righteoufnefs of the Law, Phil. iii. 9. and because he himfelf uses the name of Law fimply for that Law against which he difputes in many places. But that is only in compliance with those who

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