were given by a visible signification of the Divine. will."

3. Another mode of revealing the divine will was by visions and dreams, or, as it is elegantly expressed by the Temanite," in thoughts from the visions of the "in night, when deep sleep falleth on man." Job iv, 13. Such was Abraham's dream, in which Jehovah foretold the bondage of his posterity in Egypt, and their deliverance, with a promise of long life to himself before he should be gathered in peace to his fathers. Gen. xv, 12--15. Such also was Jacob's dream, when he beheld

a ladder set upon the earth, and the top of it reached to heaven, the angels of God ascending and descending upon it. Gen. xxviii, 12. See other instances in the passages cited below.t

But God revealed his designs and will most frequently by his inspired prophets, that his people might be instructed; and the true religion be preserved among the Hebrew nation; for unto them were committed the oracles of God which contained the gracious and merciful promises of the Messiah, the Redeemer of the world.

The early prophets committed nothing to writing;

* Exod. xxviii, 30; Numb. xxvii, 21; 1 Sam. xxiii, 9; xxviii, 6; XXX, 7; Ezra ii, 63.

+ Gen. xx, 3; xxxvii, 5; xl, 5; xli, 1; Dan. ii, 1. When these kinds of prophecy ceased under the second temple, they were succeeded by the Bath-Kol, or daughter of voice,--as the Talmudical writers say. The Bath-Kol, they say, was a voice from heaven, for when it thundered another voice issued from it. We have no certain information respecting this mode of revelation. and probably it was nothing but a kind of divination invented by the Jews, similar to the Soites Homerica and Virgilianæ practised by the Greeks and Romans. See Jenning's Jewish Antiq. b.1, c. vi, pp. 193--196, Edinb. Ed. 1808.

their predictions, being chiefly of a temporary nature, are inserted in the historical books, together with their fulfilment. Such were the predictions of Elijah, Elisha, Micaiah, and others. But those who were commissioned to predict future events which were to be accomplished at a distant period, were directed to write them, or cause them to be written, in a book:* such predictions thus written, were carefully preserved, under a conviction that they contained important truths which were to be more fully revealed, and to be accomplished at the appointed periods. It was also the office of the prophets to commit to writing the history of the Jews;† and it is on this account that in the Hebrew classification of the books of the Old Testament, we find several historical writings arranged among the prophets. The utmost plainness and sincerity prevail in all their writings. And it is evident. that they wrote like men who had no regard to any thing whatever, but truth and the glory of God.

The manner in which the prophets announced their predictions varied according to circumstances. Sometimes they uttered them aloud in a public place: and in allusion to this custom, Isaiah is commanded to cry aloud, spare not, lift up his voice like a trumpet, and shew the people of God their transgression, and the house of Jacob their sins." Chap. lviii, 1. Sometimes they stood in the gates of the temple, and pro

* Isa. viii, 1; Jer. xxx, 2; xxxvi, 2, 28; Ezek. xliii, 11; Hab. ii, 2, &c.

1 Chron. xxix, 29; 2 Chron. xii, 15; xiii, 22; xx, 34; xxvi, 22; xxxii, 32. Josephus also informs us that from the death of Moses until Artaxerxes king of Persia, the prophets who were after Moses committed to writing the transactions of their own times. Cont. Apion. lib. i, c. 8.

claimed their predictions to the people as they entered in to worship the Lord." Jer. vii, 2.*

Jews and Christians unanimously agree that Malachi was the last of the prophets under the Old Testament dispensation and it is a very remarkable fact, that so long as there were prophets among the Jews, they were not divided by sects or heresies, although they often fell into idolatry. This singular circumstance has been thus accounted for: "As the prophets received their communications of the divine will immediately from God himself, there was no alternative for the Jews; either they were to obey the prophets, and receive their interpretations of the law, or they could no longer acknowledge that God who inspired them. When, however, the law of God came to be explained by weak and fallible men, who seldom agreed in their opinions, sects and parties was the unavoidable result."

V. Of the Scribes.

THE Scribes mentioned in the Old Testament were political officers of great weight and authority, whose business it was to assist the kings and the civil magistrates, and to keep an account in writing of public acts or occurrences, and of the revenues, &c. These Scribes were chiefly of the tribe of Levi, and were men of learning and erudition, as their names in Hebrew

* See more_instances in Dr. Gray's Key, pp. 335; and Rev. T. H. Horne's Introduction, vol. ii, p. 211.

+ 2 Sam. viii, 17; 1 Kings, iv, 3; 2 Kings xii, 10; xix, 2; xxii, 8--10; 1 Chron. xxiv, 6; 2 Chron. xxvi, 11.

and Greek imply, and were probably educated in the schools or colleges of the prophets.* In the New Testament, particularly the Gospels, we find frequent mention of the Scribes and Lawyers, who are often joined with the chief priests, elders, and Pharisees. The Scribes generally belonged to the sect of the Pharisees, in whose traditions and interpretations of the law they were profoundly skilled, and so, strictly speaking, they were not a distinct sect. They seem to have been men of learning, and on that account, to have had great deference paid to them. Matt. ii, 4; vii, 29. On the sabbath-day "they sat in Moses' seat," and instructed the people. At first, they were persons whose business was transcribing the law, and so obtained their name; but in progress of time they became expositors of the law and teachers of the people; they are, therefore sometimes called vouodidaσnano, teachers, or doctors of the law. Luke v, 17, 21. They determined what doctrines were or were not contained in the Scriptures, and taught the people in what sense to understand the law and the prophets. In a word, they were the oracles, which were always consulted in all difficult points of doctrine and duty.

It appears from Matt. xxii, 35, compared with Mark xii, 28, and from other passages, that lawyers (in Gr. teachers of the law,) and scribes were synonymous terms, importing one and the same order of men.

6. OF THE NAZARITES.-The Nazarites were persons separated from the use of certain things, and peculiarly devoted or consecrated to the service of Jehovah. The particular ordinance relative to the

1 Chron. xxiv, 6; 2 Chron. xxxiv, 13.

Nazarites, and their vow, is detailed in Numb. vi. The Nazarites were required to abstain from wine, inebriating or fermented liquors, and every thing made of grapes; to let their hair grow; and not to defile themselves by touching any dead body, or by doing any of the last offices even to their nearest kin. And if any person had accidentally expired in their presence, they were obliged to recommence their vow. These were Nazarites by vow and engagement; but there were other kind of Nazarites, such as were so by birth, as Samson, Samuel, and John the Baptist, who were not under so strict engagements as the former. See Judg. xiv, 8, 9; 1 Sam. xv, 33.

The Nazarites' vow continued for a certain season, probably never less than a year, that the person might have a full growth of hair to "burn in the fire under the sacrifice of the peace offering." It is worthy of remark, that the Nazarite was a kind of sacrifice offered to God through the whole term of his Nazareate, or separation; and as no human flesh or blood could be offered on the altar of the Lord, he therefore offered his hair as a sacrifice at the expiration of his vow, thus signifying his entire subjection to God. Maimonides, in his treatise of the Nazarite, tells us, that a person might become a Nazarite in behalf of another, that is, he might help him in bearing the expences of the sacrifices, &c. A son might fulfil the vow his deceased father had made, but did not live to accomplish. This circumstance tends to elucidate Acts xxi, 23--26. Or, as the devout Jews often made a vow similar to the Nazareate, on their recovery from sickness, or deliverance from danger or distress, and for thirty days before they offered sacrifices, abstained from wine,