ties, the weak and tender sex, born to a happier fate, and young children,' insensible of their wretched condition, led in triumph; but vast numbers of wagons, full of rich furniture, statutes, pictures, plate, vases, vests, of which they had stripped palaces and the houses of the great; and carts loaded with the arms they had taken from the enemy, and with the coin, of the empires they had conquered, pillaged, and enslaved, preceded the triumphal car. On this most splendid occasion, imperial Rome was a scene of universal festivity: the temples were all thrown open, were adorned with garlands, and filled with clouds of incense and the richest perfumes; the spectators were clothed in white garments: hecatombs of victims were slain, and the most sumptuous entertainments' were given. The illustrious captives, after having been dragged through the city in this procession, and thus publicly exposed, were generally imprisoned, frequently strangled and despatched in dungeons, or sold for slaves. To several of these well known circumstances attending a Roman triumph, the sacred writers evidently allude in the following passages. In the first of which Jesus Christ is represented as a great conqueror, who, after having totally vanquished and subjugated all the empires and kingdoms of false religion, and overturned the mighty establishment of Judaism and Paganism, supported by the great

and powerful, celebrates a most magnificent TRIUMPH Over them, leads them in procession, openly exposing them to the view of the WHOLE WORLD, as the captives of his omnipotence, and the trophies of his Gospel! Having spoiled principalities and powers, he made a show of them openly, triumphing over them 10-The second passage, whose beautiful and striking imagery is taken from a Roman triumph, occurs in 2 Cor. ii. 14–16. Now thanks be unto God, who always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place. For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish; to the one we are a savour of death unto death; and to the other, of life unto life. In this passage God Almighty, in very striking sentiments and language, is represented as leading the apostles in triumph" through the world showing them every where as the monuments of his grace and mercy, and by their means diffusing in every place the odour of the knowledge of God-in reference to a triumph, when all the temples were filled with fragrance, and the whole air breathed perfume;-and the apostle, continuing the allusion, adds, that this odour would prove the means of the salvation of some, and destruction of others as in a triumph, after the pomp and procession was concluded, some of the captives were put to death, others saved alive.”12

THE whole world being the workmanship of God, there is no place, in which men may not testify their reverence for His supreme Majesty. From the very beginning of time some place was always appropriated to the solemn duties of religious worship. Adam, even during his continuance in Paradise, had some place where to present himself before the Lord; and, after his expulsion thence, his sons in like manner had whither to bring their oblations and sacrifices. This, probably, was the reason why Cain did not immediately fall upon his brother, when his offering was refused, because perhaps the solemnity and religion of the place, and the sensible appearance of the divine Majesty there, struck

1 Plutarch, in his account of the triumph of Emilius at the conquest of Macedon, represents this tragical circumstance in a very affecting manner. The king's children were also led captive, and along with them a train of nurses, and tutors, and governors; all bathed in tears, stretching out their hands to the spectators, and teaching the children to entreat and supplicate their mercy. There were two boys and a girl, whose tender age rendered then insensible to the greatness of their calamity, and this their insensi bility was the most affecting circumstance in their unhappy condition. Plutarch. Emil. tom. ii, p. 186. See also Appian. p. 417. edit. Amst. 1670. • Κρατήρας αργύρους, και κεραία, και φιαλάς και κύλικας. Plutarch, ibid. Ρ. 497. Αιχμαλώτοις ανδριαση και γράφεις και κολοσσοις κ. λ. p. 496. See also Appian. tom. i. p. 58. and p. 417. Tollii.

• Ανδρες επιπορεύοντο τρισχίλιοι, νομισμα φέροντες αργύρουν κ. λ. EITO MSTE TOULOUS OF to voμioma çeports. Plutarch. tom. ii. p. 184. Appian. p. 417. • Πας δε ναός ανεπαίο, και στεφάνων και θυμιαμάτων ην πληρης. Plutarch. tom. i. p. 496. Gr. 8vo. Niveos ad fræna Quirites. Juvenal. Sat. x. ver. 45. Kalapais son XEXOTMYMINDA. Plutarch. p. 496. Steph. • Μετα τούτους ηγονία χρυσοκερω τροφιας βους, έκατον είκοσι, μέτραις ησκημένοι και στέμμασι. After these were led one hundred and twenty fat oxen, which had their horns gilded, and which were adorned with ribands and garlands. Plutarch. ii. p. 885.

η Αφικόμενος δε ες το Καπιτώλιον ὁ Σκιπίων, την μεν πομπην κατέπαυσεν, LISTIN SEL TOUS Diabus, domap 1905 BOTY, es to ispov. Appian. tom. i. p. 59. edit. Amst. 1670.

• Παρελθων διες Καπιτώλιον, ουδένα των αιχμαλώτων, ὡς ἕτεροι των θριαμ. Bois ****YOUTHY [ZPIIRITO], Appian. p. 418. For example, Aristobulus, king of the Jews, after having been exposed, and dragged through the city in Pompey's triumph, was immediately, after the procession was concluded, put to death: Tigranes, some time afterwards, ApirobouAos uus avapija, xzi Trypens vorspov. Appian. de Bellis Mithrid. p. 419. Amst. 1670. See also p. 403.

• Longe plurimos captivos ex Etruscis ante currum duxit, quibus sub hasta venumdatis. Livy, lib. vi. p. 409. edit. Elz. 1634.

him with a reverential awe that might cause him to defer his villanous design till he came into the field where he slew him.

The patriarchs, both before and after the flood, used altars and mountains and groves for the same purpose: thus we read of Noah's building an altar to the Lord, and offering burnt-offerings upon it. (Gen. viii. 20.) Abraham, when he was called to the worship of the true God, erected altars wherever he pitched his tent (Gen. xii. 8. and xiii. 4.): he planted a grove in Beersheba, and called there on the name of the Lord (Gen. xxi. 33.): and it was upon a mountain that God ordered him to offer up his son Isaac. (Gen. xxii. 2.) Jacob in particular called a place by the name of God's House, where he vowed to pay the tithes of all that God should give him. (Gen. xxviii. 22.)

There were several public places appropriated to the religious worship of the Jews, viz. 1. The Tabernacle, which in time gave place to, 2. The Temple, both of which are oftentimes in Scripture called the Sanctuary; between which there was no other difference as to the principal design (though 10 Coloss. ii. 15. OpiaμSeumas xurous, Leading them in triumph.

11 OpraμESUOUTS, Causeth us to triumph; rather, Leadeth us about in triumph. Espiaubinin xai aps, He was led in triumph, and then put to death. Appian. p. 403. Amst. 1670. "The Greek word, SpizusuOUTI, which we render causeth us to triumph, properly signifies to triumph over, or to lead in triumph, as our translators themselves have rightly rendered it in another place, Coloss. ii. 15. And so the apostle's true meaning is plainly this: Now thanks be to God, who always triumpheth over us in Christ: leading us about in triumph, as it were in solemn procession. This yields a most congruous and beautiful sense of his words. And in order to display the force of his fine sentiment, in its full compass and extent, let it be observed, that when St. Paul represents himself and others as being led about in triumph, like so many captives, by the prevailing power and efficacy of Gospel grace and truth, his words naturally imply and suggest three things worthy of particular notice and attention; nainely, a contest, a victory, and an open show of his victory." (Brekell's Discourses, pp. 141, 142.) "While God was leading about such men in triumph, he inade them very serviceable and successful in promoting Christian knowledge in every place wherever they came." (Ibid. p. 151.) 12 Harwood's Introduction to the New Testament, vol. ii. pp. 29-34. collated with Brunings's disquisition De Triumpho Romanorum in the Appendix to his Compendium Antiquitatum Græcarum (pp. 415-434.), which seems to have guided Dr. Harwood in his manner of illustrating a Roman triumph. He has, however, greatly improved upon Brunings's Disser

tation.

there was in beauty and workmanship) than that the tabernacle was a moveable temple, as the temple was an immoveable tabernacle; on which account the tabernacle is sometimes called the temple (1 Sam. i. 9. and iii. 3.), as the temple is sometimes called the tabernacle. (Jer. x. 20. Lam. ii. 6.) 3. There were also places of worship called in Scripture High Places, used promiscuously during the times of both the tabernacle and temple until the captivity; and, lastly, there were Synagogues among the Jews, and other places, used only for prayer, called Proseucha or Oratories, which chiefly obtained after the captivity; of these various structures some account will be found in the following sections.

SECTION I.

OF THE TABERNACLE.

I. Different tabernacles in use among the Israelites.-II. THE TABERNACLE, 80 called by way of eminence, not of Egyptian origin.—Its materials.-III. Form and construction of the tabernacle.-Its contents.-IV. Its migrations. I. MENTION is made in the Old Testament of three different tabernacles previously to the erection of Solomon's temple. The first, which Moses erected, is called the Tabernacle of the Congregation (Exod. xxxiii. 7.); here he gave audience, heard causes, and inquired of Jehovah, and here also, at first, perhaps the public offices of religion were solemnized. The second tabernacle was that erected by Moses for Jehovah, and at his express command, partly to be a palace of his presence as the king of Israel (Exod. xl. 34, 35.), and partly to be the medium of the most solemn public worship, which the people were to pay to him. (26-29.) This tabernacle was erected on the first day of the first month in the second year after the departure of the Israelites from Egypt. The third public tabernacle was that erected by David in his own city, for the reception of the ark, when he received it from the house of Obed-Edom. (2 Sam. vi. 7. 1 Chron. xvi. 1.) Of the second of these tabernacles we are now to treat, which

This tabernac e was set up in the wilderness of Sinai, and carried along with the Israelites from place to place as they journeyed towards Canaan, and is often called the Tabernacle of the Congregation. In form, it appears to have closely resembled our modern tents, but it was much larger, having the sides and roof secured with boards, hangings, and coverings, and was surrounded on all sides by a large outer court, which was enclosed by pillars, posted at equal distances, whose spaces were filled up with curtains fixed to these pillars: whence it is evident that this tabernacle consisted first of the tent or house itself, which was covered, and next of the court that surrounded it, which was open: all which are minutely and exactly described in Exod. xxv.-xxx. xxxvi. -xl. from which chapters the following particulars are abridged.

III. The tent itself was an oblong square, thirty cubits in length, and ten in height and breadth. The inside of it was divided by a veil or hanging, made of rich embroidered linen, which parted the Holy Place, which is called the first tabernacle in Heb. ix. 2. 6., from the Holy of Holies, called the second tabernacle in Heb. ix. 7. In the former stood the altar of incense overlaid with gold, the table of shew-bread, consisting of twelve loaves, and the great candlestick of pure gold, containing seven branches: none of the people were Holy of Holies (so called because it was the most sacred allowed to go into the holy place, but only the priests. The place of the tabernacle, into which none went but the highpriest) contained in it the ark, called the ark of the testimony (Exod. xxv. 22.), or the ark of the covenant. (Josh. iv. 7.) This was a small chest or coffer made of shittim-wood, overlaid with gold, into which were put the two tables of the law (as well the broken ones, say the Jews, as the whole), with the pot of manna, and Aaron's rod that budded. (Heb. ix. 4.) This was the most holy of all the sacred furniture. None but the priests were allowed to touch it; and only the Kohathites, the sacerdotal family, were permitted to carry it, with poles made of shittim-wood, also overlaid with gold inserted in two golden rings at each end. (1 Kings viii. 8.) Hence Uzziah the Levite was punished with death for touching it. (2 Sam. vi. 7.)

II. It has been imagined that this tabernacle, together with all its furniture and appurtenances, was of Egyptian origin: that Moses projected it after the fashion of some such structure which he had observed in Egypt, and which was in use among other nations; or that God directed it to be made with a view of indulging the Israelites in a compliance with their customs and modes of worship, so far as there was nothing in them directly sinful. The heathen nations, it is true, had such tabernacles or portable shrines as are alluded to by the prophet Amos (v. 26.), which might bear a great resemblance to that of the Jews; but it has neither been proved, nor is it probable, that they had them before the Jews, and that the Almighty so far condescended to indulge the Israelites, a wayward people, and prone to idolatry, as to introduce them into his own worship. It is far more likely that the heathens derived their tabernacles from that of the Jews, who had the whole of their religion immediately from God, than that the Jews, or rather that God should take them from the heathens.' The materials of the tabernacle were provided by the people; every one brought his oblation according to his ability: those of the first quality offered gold, those of a middle condition brought silver and brass, and shittim-wood; and the offerings of the meaner sort consisted of yarn, fine linen, goats' hair and skins; nor were the women backward in contributing to this work, for they willingly brought in their bracelets, ear-rings, and other ornaments, and such of them as were skilful in spinning made yarn and thread. In short, the liberality of the people on this occasion was so great, that Moses was obliged by proclamation to forbid any more offerings, and thereby restrain the excessive zeal of the people for that service. (Exod. xxxv. and xxxvi.)

1 The hypothesis above noticed was advanced by Spencer in his learned, but in many respects fanciful, treatise, De Legibus Hebræorum, lib. iii. diss. i. c. 3. and diss. vi. c. 1. His arguments were examined and refuted by Buddeus in his Historia Ecclesiastica Veteris Testamenti, part i. pp.

310. 548.

This shittim-wood is supposed to have been either the acacia or the cedar, both which grow in Egypt and in Syria. The acacia is delineated by Prosper Alpinus, De Plantis Egyptiacis, c. 4. Hasselquist found it in Palestine (Tour in the Levant, p. 250.), and Dr. Pococke found it both on Mount Sinai and in Egypt. The cedar has been already mentioned.

ference of the mercy-seat, met on each side in the middle. with wings expanded, which, embracing the whole circumHere the Shechinah or Divine Presence rested, both in the tabernacle and temple, and was visibly seen in the appearance of a cloud over it. (Lev. xvi. 2.) From this the divine oracles were given out by an audible voice, as often as Jehovah was consulted on behalf of his people. (Exod. xxv. 22. Num. vii. 89.) And hence it is that the ark is called the footstool of God (Psal. xcix. 5.), who is so often said in Scripture, to dwell between the cherubim. (2 Kings xix. 15. Psal. lxxx. 1.) The roof of the tabernacle was a square frame of planks, resting upon their bases, and over these were coverings or curtains of different kinds; of which the first on the inside was made of fine linen, curiously embroidered in various colours of crimson and scarlet, purple, and hyacinth. The next was made of goats' hair curiously wove together; and the last, or outmost, was of sheep and badgers' skins (some dyed red, and others of azure blue), which served to preserve the other rich curtains from the rain, and to protect the tabernacle itself from the injuries of the

weather.

The tabernacle was surrounded by a large oblong court, an hundred cubits long, and fifty broad, nearly in the centre of which stood a vessel, called the Brazen Laver, in which the priests washed their hands and feet, whenever they were to offer sacrifices, or go into the tabernacle; and directly opposite to the entrance of the tabernacle stood the Brazen Altar of burnt-offerings, in the open air, in order that the interior might not be spoiled by the fire, which was at first miraculously kindled3 (Lev. ix. 24.), and which was kept

God had previously ordered that the fire on this altar, when once kindled, should never go out. (Lev. vi. 12, 13.) It was reckoned an impious presumption to make use of any other but this sacred fire in burning incense before the Lord; which was sufficiently notified to Aaron by an injunction given him, that he was to light the incense offered to God, in the most holy place on the great day of expiation, at this fire only. (Lev. xvi. 12, 13.) Notwithstanding which prohibition Nadab and Abihu, two unhappy sons of Aaron, forgetful of their duty, took their censers, and putting common fire in them, laid incense thereon, and offered strange fire before the Lord, in their daily ministrations, which profane approach God inmediately resented; for we are told that a fire went out from the Lord, and devoured them, so that they died. (Lev. x. 1)

perpetually upon it, and by the smoke arising from the victims that were there consumed.

There is no precept in the law to make the altar a privileged place, but in conformity to the custom of other nations the Jews seem to have made it such; for, from the words in Exod. xxi. 14. where God ordered the wilful murderer to be taken from his altar, that he may die, it seems unquestionably true, that both in the wilderness and afterwards in Canaan, this altar continued a sanctuary for those who fled unto it; and very probably it was the horns of this altar (then at Gibeon) that Adonijah and Joab took hold of (1 Kings i. 50. and ii. 28.), for the temple of Solomon was not then erected. After the Israelites were settled in the land of promise, it appears that this tabernacle was surrounded with a great many other tents or cells, which were placed about it in the same manner as the buildings were afterwards placed round the temple. These were absolutely necessary for the reception of the priests during the time of their ministration, and for laying up the utensils and provisions which were used in the tabernacle. This circumstance explains what is related of Eli's sons going into the kitchen where the peace-offerings were dressing, and taking out of the pots whatever the fleshhook brought up. (1 Sam. ii. 14.) And thus Eli is said to be laid down in his place (iii. 2.), that is, was gone to bed in one of these tents near the tabernacle, next to which Samuel lay, which made him (being then a child) run to Eli, when he heard the voice of the Lord, thinking that Eli had called (4, 5, &c.) and this also explains what is said of David (Matt. xii. 4.), that he entered into the house of God and did eat the shew-bread, that is, he came to the priest's habitation, which was among these tents round the tabernacle, and which were reckoned as parts of the house of God.

When the tabernacle was finished, it was consecrated, with all the furniture therein, by being anointed with a pecuIt is evident from this and other passages of Scripture, that the altar was considered as an asylum; and it is well known that, among almost all the heathen nations of antiquity, the altars of their deities were accounted so sacred that the vilest miscreant found safety, if he once reached an altar. Hence arose many abuses, and justice was greatly perverted: so that it became a maxim that the guilty should be punished even though they should have taken refuge there. We have remarked above that the presumptuous murderer was, by divine command, to be dragged thence and put to death. Euripides thus alludes to a similar ordinance among the

heathen nations in his time :

Εγω, γαρ όστις μη δικαιος ων ανηρ

Βώμον προσέξει, τον νόμον χαίρειν των,
Προς την δικήν άγοιμ' αν, ου τρέσας θεους.
Κάκου γαρ άνδρα χρή κακώς πασχειν αει,

Eurip. Frag. 42. edit. Musgrave.

In English thus:"If an unrighteous man, availing himself of the law, should claim the protection of the altar, I would drag him to justice, nor fear the wrath of the gods: for it is necessary that a wicked man should always suffer for his crimes." Dr. A. Clarke on 1 Kings ii. 30.

liar oil, prepared by divine command for that very purpose (Exod. xxx. 22, &c.), after which God made His people sensible of His special presence in it, covering it with a cloud which overshadowed it by day, and by night gave light, as if it had been a fire, and by giving answers in an audible manner from the ark when consulted by the high-priest. Whenever the Israelites changed their camp the tabernacle was taken down, and every Levite knew what part he was to carry, for this was a part of their office; and sometimes, upon extraordinary occasions, the priests themselves bore the ark, as when they passed over Jordan, and besieged Jericho. (Josh. iii. 14. and vi. 6.) Concerning the manner of carrying the several parts of it, see Num. iv. When they encamped, the tabernacle stood always in the midst, being surrounded by the army of the Israelites on all sides in a quadrangular form, divided according to their several tribes; the Israelitish camp being at the distance of two thousand cubits from the tabernacle, which by computation is reckoned a mile, and is called a Sabbath-day's journey (Acts i. 12.), as being the distance they had to go on that day to the place of worship. Moses and Aaron, with the priests and Levites, encamped in their tents next the tabernacle, between it and the army; as represented in the diagram inserted in page 86. supra.

IV. The tabernacle being so constructed as to be taken to pieces and put together again as occasion required, it was removed as often as the camp of the Israelites moved from one station to another; and thus accompanied them in all their marches, until they arrived at the land of Canaan. It was at first set up at Gilgal, being the first encampment of the Israelites in Canaan; and here it continued for about seven years, during which Joshua was occupied in the con quest of that country. Afterwards, it was pitched in Shiloh, being nearly in the centre of the country then subdued; on being restored by the Philistines, who had taken it and deposited it in the temple of one of their idols, as related in 1 Sam. iv. 10, 11. v. vi., it remained for twenty years in the custody of Abinadab of Gibeah, and afterwards (for three months) in the house of Obed-Edom, whence David brought it with great solemnity into that part of Jerusalem which 25. xvi. 1.) Here it remained until it was deposited in the was called the city of David. (2 Sam. vi. 17. 1 Chron. xv. temple of Solomon, where (having been subsequently removed) it was again replaced by order of the pious king Josiah. (2 Chron. xxxv. 3.) It is supposed to have been consumed in the destruction of Jerusalem by Nebuchad

nezzar.2

2 Schulzii Archæol. Hebr. pp. 183-204.; Pareau, Antiq. Hebr. pp. 94— 101.; Relandi Antiq. Hebr. pp. 11-24.; Home's Hist. of the Jews, vol. ii. pp. 129-138.; Brunings, Antiq. Hebr. pp. 145-159.

SECTION II.

OF THE TEMPLE.

I. The temple of Solomon.-II. The second temple.-Its various courts. Reverence of the Jews for it.-III. Notice of the temples at Heliopolis and Gerizim.

ACCORDING to the opinion of some writers, there were three temples, viz. the first, erected by Solomon; the second, by Zerubbabel and Joshua, the high-priest; and the third, by Herod a few years before the birth of Christ. But this opinion is very properly rejected by the Jews: who do not allow the third to be a new temple, but only the second temple rebuilt and this opinion corresponds with the prophecy of Haggai (ii. 9.), that the glory of this latter house-the temple built by Zerubbabel, should be greater than that of the former; which prediction was uttered with reference to the Messiah's honouring it with his presence and ministry.

I. The first temple is that which usually bears the name of SOLOMON; the materials for which were provided by David before his death, though the edifice was raised by his son. It stood on Mount Moriah, an eminence of the mountainous ridge in the Scriptures termed Mount Sion (Psal. cxxxii. 13, 14.), which had been purchased of Araunah or Ornan the Jebusite. (2 Sam. xxiv. 23, 24. 1 Chron. xxi. 25.) The plan and whole model of this superb structure were formed after that of the tabernacle, but of much larger dimensions. It was surrounded, except at the front or east end, by three stories of chambers, each five cubits square, which reached to half the height of the temple; and the front was ornamented with a magnificent portico, which rose to the height of one hundred and twenty cubits: so that the form of the whole edifice was not unlike that of some ancient churches which have a lofty tower in the front, and a low aisle running along each side of the building. The utensils for the sacred service were the same; excepting that several of them, as the altar, candlestick, &c. were larger, in proportion to the more spacious edifice to which they belonged. Seven years and six months were occupied in the erection of the superb and magnificent temple of Solomon; by whom it was dedicated with peculiar solemnity to the worship of the Most High, who on this occasion vouchsafed to honour it with the Shechinah, or visible manifestation of His presence. The prayer of the Hebrew monarch, on this occa

sion, is one of the noblest and most sublime compositions in the Bible, exhibiting, in the prophetic spirit of Moses, the most exalted conceptions of the omnipresence of the Deity, of his superintending Providence, and of his peculiar protection of the Israelites from the time of their departure out of Egypt; and imploring pardon and forgiveness for all their sins and transgressions in the land, and during the captivities which might ensue.2 Various attempts have been made to describe, the proportions and several parts of this structure; but as no two writers scarcely agree on this subject, a minute description of it is designedly omitted. It retained its pristine splendour only thirty-three or thirty-four years, when Shishak king of Egypt took Jerusalem, and carried away the treasures of the temple; and after undergoing subsequent profanations and pillages, this stupendous building was finally plundered and burnt by the Chaldæans under Nebuchadnezzar in the year of the world 3416, or before Christ 584. (2 Kings xxv. 13-15. 2 Chron. xxxvi. 17-20.)

II. After the captivity the temple emerged from its ruins, being rebuilt by Zerubbabel, but with vastly inferior and diminished glory; as appears from the tears of the aged men who had beheld the former structure in all its grandeur. (Ezra iii. 12.) The second temple was profaned by order of Antiochus Epiphanes (A. M. 3837, B. c. 163); who caused the daily sacrifice to be discontinued, and erected the image of Jupiter Olympius on the altar of burnt-offering. In this condition it continued three years (2 Macc. x. 1-8.), when Judas Maccabæus purified and repaired it, and restored the sacrifices and true worship of Jehovah. (A. M. 3840, B. C. 160.)

Some years before the birth of our Saviour, the repairing or rather gradual rebuilding of this second temple, which had become decayed in the lapse of five centuries, was undertaken by Herod the Great, who for nine years employed eighteen thousand workmen upon it, and spared no expense to render it equal, if not superior, in magnitude, splendour, and beauty to any thing among mankind. Josephus calls it a work the most admirable of any that had ever been seen or heard of, both for its curious structure and its magnitude, and also for the vast wealth expended upon it, as well as for the universal reputation of its sanctity. But though Herod accomplished his original design in the time above specified,