[1]St. Matt. xi. 28.[2]Montgomery. Hymn 134. Book of Common Prayer.[3]St. John, Gospel, iv. 44.[4]Mal. i. 2.[5]1 Corinthians ii. 7-10, 12, 13, 16. Ibid. iv. 1, 5.[6]2 Corinthians iv. 7.[7]1 Corinthians xv. 22.[8]St. Matthew xxv. 14 to 29, inclusive.[9]St. Paul (Rom. xvi. 25, 26) defines "mystery" as above given: "Now to him that is of power to establish you according to my gospel, and the preaching of Jesus Christ according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the scriptures of the prophets," &c.[10]Exodus vi. 2, 3. "And God spake unto Moses, and said unto him, I am the Lord [orJehovah], and I appeared unto Abraham, unto Isaac, and unto Jacob, bythe name ofGod Almighty; but by my nameJehovahwas I not known to them."[11]Genesis vii. 2, 3.[12]Ibid vii. 9.[13]Ibid xii.[14]Ibid xx.[15]Ibid xxvi.[16]Exodus iv. 27, 28. "And the Lord said unto Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him."[17]Weber. Outlines of Universal History. Am. Ed., p. 4.[18]Exodus vii. 11. "ThenPharaohalso called the wise men, and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments."[19]Weber. Outlines Univ. Hist. § 12, p. 12.[20]Christ.Breithaupt. Prof. &c.De arte decifratoria.Helmstadtii, apud Ch. Fried. Weygand.MDccxxxvii. p. 13. "Apud veteres Ægyptios, vt ab his dicendi initium faciamus, præter vulgares litteras, tria adhuc alia characterum genera celebrantur, quibusad mysteria suacondenda fuerunt usi. Diserte hoc celebris ille stromatum conditor, Clem. Alexandrinus (lib. v. Stromatum, pag. 563, edit. Paris, de an. 1612), docet, ita scribens. s: 'Qui docentur ab Ægyptiis primum quidem discunt Ægyptiarum litterarum viam ac rationem, quæ vocaturἐπιζολογραφικὴ, i.e., apta ad scribendas epistolas: secundam autem, sacerdotalem, qua vtunturἱερογραμματεῖς, i.e., qui de rebus sacris scribunt: vltimam autemἱερογλυφικην, i.e., sacram, quæ insculpitur, scripturam, cuius vna quidem est per prima elementaκυριολογικὴ, i.e., propria loquens, altera vero symbolica, i.e., per signa significans.' Cum Clementi conferendus est Arabs Abenephi, cuius verba ita se habent: (Scriptum hoc Arabicum asseruatur in bibliotheca Vaticana, et typis nondum expressum est; ab Ath. Kirchero autem in Obelisco Pamphilio sæpius citatur: vnde etiam ea, quæ hic ex illo adduximus, depromta sunt.) 'Erant autem Ægyptus quatuor litterarum genera: primum erat in vsu apud populum et idiotas; secundum apud philosophos et sapientes: tertium erat mixtum ex litteris et symbolis sive imaginibus: quartum vsupabatur a sacerdotalibus, erant que litteræ avium, quibus sacramenta indicabant divinitatis.' Ex quo posteriori testamento hoc discimus, quod erudite inter Ægyptios peculiari et a communibus litteris diuerso scripturæ genere vsi sint ad doctrinas suas propagandas. Vti exempla ostendunt, constitit hœc scriptura partim ex certis sententiis et argutis symbolis, partim ex historicis fictionibus, secretiori docendi methodo accommodatis." ... "Omnes, qui de rebus diuinis tractarunt, tam Barbari quam Græci rerum quidem principia occultaverint: veritatem autem ænigmatibus, signisque & symbolis, & allegoriis rursus, & metaphoris, & quibusdam tropis modisque tradiderunt."[21]Exodus vii. 11, 12.[22]Ibid vii. 22.[23]Ibid viii. 7.[24]Rheinisches Conversations-Lexicon. Köln und Bonn. 1827. Vol. 7, page 432. "Magier, Magie, ein ursprünglich medischer Volksstamm, dem, der Sitte des Orients zufolge, die Erhaltung der wissenschaftlichen Kenntnisse und die Ausübung der heiligen Gebräuche der Religion überlassen war; nachher im speziellen Sinne die Priesterkaste der Perser und Meder. Der Name kommt aus dem Pehlei; Mag oder Mog heißt in dieser Sprache überhaupt ein Priester. Als eigner Stamm der Meder werden sie ausdrücklich von Herodot erwähnt. Zoroaster war nicht der Stifter, sondern nur der Reformator der Magier oder vielmehr ihrer Lehrsätze. Daher widersetzten sich die zu seiner Zeit vorhandenen Magier anfangs seinen Neuerungen und werden von ihm verstucht. Nachdem sie seine Verbesserungen angenommen hatten, organisirte er auch ihre inneren Einrichtungen und theilte sie in Lehrlinge, Meister und vollendete Meister. Ihr Studium und ihre Wissenschaft bestand in der Beobachtung der heiligen Gebräuche, in der Kenntniß der heiligen Gebetformeln oder Liturgien, mit denen Ormuzd verehrt wurde; und der bei Gebeten und Opfern gebräuchlichen Zeremonien. Nur durch sie konnte man Gebete und Opfer der Gottheit darbringen; nur sie waren die Mittelpersonen zwischen der Gottheit und den Menschen; nur ihnen offenbarte jene ihren Willen; nur sie blickten in die Zukunft, und enthüllten sie dem, der bei ihnen darnach forsichte. Später hat man Magier überhaupt, Zauberer, Wundershäter, Goldmacher und dergl. genannt."[25]Heeren's Politics of Ancient Greece, ch. iii., p. 65. Bancroft, Amed., 1824.[26]Delafield's Antiquities of America, pp. 69-71, et notæ.[27]Sir William Jones, vol. i., p. 92.[28]Heeren's Politics of Ancient Greece: Am. ed., 1824, p. 64. Also Bryant's Ancient Mythology, ii., 390.[29]Encyclopædia Americana, vol. ix. (1835), p. 118.[30]Gen. x. 8-12. This is adopting the marginal for the text reading of the passage, and the reason for it is this: The above is a clear historical account of those who journeyed to the plains of Shinar, which were only the descendants of Cush the father of Nimrod; though Asshur is said to have gone and builded the city of Nineveh, with the others mentioned in the text—which Asshur was one of the sons of Shem, who perhaps was blended by marriage, or other connections, with his relations the sons of Ham, unless it can be shown that there was one of that name in Ham's descendants as well as Shem's son. It was something particular (if correct) that Moses should bring in Asshur into his account of Ham's issue, because he was very strict in giving such relations of Japheth and Shem in their own places. Would Noah, who was so much disgusted at his son Ham as to curse him, permit the children of his other sons, whom he blessed, to have any communication with his children? Bishop Cumberland, in the last century, took some pains to unravel this, and concluded that the marginal translation in our bibles is the right one—that in the text being, "Out of that land went forth Asshur, and builded Nineveh", &c.; that in the margin, "And he [Nimrod] went out of that land into Assyria"—for Asshur generally in scripture signifiesthe Assyrian, excepting only in the genealogies: and in support of this he brings forward many authentic testimonies. (See Parsons's Remains of Japheth, p. 15: London, 1767.)[31]Encyclopædia Americana, title "Mysteries," vol. ix., p. 118.[32]Deut. xviii. 10.[33]Livy, iv., c. 22.[34]1 Sam. xxviii. 19.[35]Eccles. xlvi.[36]Lib. v., c. 92.[37]Isaiah xxix. 4; also viii. 19.[38]Alcestis, 1127.[39]Œdipus, Act iii., 530.[40]See Rufinius, i., 155.[41]Phars., vi., 670. This writer proposes hereafter to publish an essay on the intercourse between the living and the dead, as connected with natural magic, even to the present day.[42]Lib. i., El. ii., 45.[43]Heeren. Politics Anc. Greece; Am. Ed., p. 68. See also page following.[44]Rees' Cyclop. vol. vii. voc. "Chaldean Philosophy."[45]Daniel ii.[46]The true God,Jah, was God over the false deities, Baalim.[47]Daniel v. 6, 7.[48]Acts vii. 23.[49]Disq. Hist. de variis modis occvlte scribendi, Helmstadt.MDccxxxvii. pp. 23-26. "Illud memorandum, quod Kabbalistarum antiquiores etiam ex figura quatuor linearum, quæ inuicem sese intersecant, & in medio quadratum efficiunt, occultum scripturæ genus excogitarint sequentem in modum. In singulis sectionibus tres collocant litteras a dextra ad sinistram. Quando igitur primam extribus intelligunt, figuram sectionis istuis, in qua reperitur, cum vno puncto scribunt; si alteram, eandam figuram cum duobus punctis; si tertiam, rursus eandem cum tribus punctis."[50]"Illorum philosophia sublimis, quamKabbalamvocant, diuersas sub se complectitur species, quarum quædam huc pertinent. In famossissimo illo libello magico Rasiel, quem Kabbalistæ in magna veneratione habent, tria imprimis secreta alphabeta leguntur, quæ a communi Ebraicarum litterarum forma & ductu in multis abeunt. Primum vocatur scriptura cœlestis; alterum scriptura angelorum sive regum; & tertium scriptura transitus fluvii.—Disq. Hist.&c.,ibidem.[51]Herm. Von der Hardt, celeberrimus ætatis nostræ philologus, duorum etiam singularium alphabetorum meminit, quibus Judæi in amuletis suis conficiendis utuntur. Primum est, si proxima semper pro prœcedente substituitur littera, nimirumבproא,גproב& sic porro. Hoctegere dicuntur confessionem suam de vno vero Deo, quam quotidie mane & circa vesperam recitant, & de qua sibi persuadent, quod effica cissimum contra idololatriam prœsidium sit, quo quasi prœmuniantur, ne a veritate ad falsam religionem desciscant. Alterum alphabetum occultum in eo consistit, quod ordine elementorum in uerso vltimam litteramתcum primaא, & hanc cum illa vicissim permutent, & sic etiam reliquas: quam inversionemאתבשdicere moris est. Ex hoc maiusculis litteris in nobilioribus amuletis conspicuum symbolumמצפץconficiunt, quod nihil iterum aliud, quam nomen Deiיהוה.Hieronymus, non incelebris primæ ecclesiæ pater contendit (hereinafter quoted) prophetamJeremiamhoc scribendi genere vsum fuisse, &, ne regem Babyloniæ adversus Ebræos irritaret, pro regeבבלdixisseששך. Quin etiam sunt inter Judæos, qui verba illa apud Danielemמנא מנא תקל ופרסין, quæ super cænam regis Belsazaris e pariete per miraculum ad stuporem omnium prodibant, eodem modo scripta fuisse, atque iccirco hanc artificiosam litterarum transpositionem a Deo ipso primam originem suam trahere existimant. Sed incerta hœc & transeunda.[52]Tom. iv. Oper. comment. in Jerem. cxxv., 26, p. 286, edit. Coloniens. de an. 1616.[53]See Conf. Lud. Henr. Hillerus, in præfat. mysterii artis stenographicæ nouissimi Vlmæ an. 1682 editi.[54]Breithaupt, Disq. Hist., p. 25, notis.[55]2 Chron. i. 12.[56]Ezra vii. 1-6.[57]Heb. ix. 4: and hereto agree Abarbanel on 1 Kings viii. 9, and R. Levi Ben Gersom.—Prideaux Conn. i. 297.[58]Deut. xxxi. 26: Or, as others interpret it, "by the side of the ark."Mittzad. 1 Sam. vi. 8. 2 Kings xxii. 8. Prideaux i. 297.[59]Prideaux i. 297.[60]Vide Buxtorfii Synagogam. c. 14.[61]2 Maccabees ii.[62]2 Chron. xxxv. 3.[63]Prideaux i. 303-'4. It were well to call to the reader's attention here, the remarkable subterranean discoveries made this year (1856), and still going on in Jerusalem, under the Austrian authorities there.[64]Prideaux i. 285.[65]Vol. i., Connex. pp. 383, 384.[66]Isaiah xlv. 5-7.[67]Prideaux, Con. i. 389.[68]Page25.[69]Prideaux i. 338-'9.[70]Plato in Alcibiade i. Stobases, p. 496. Clem. Alex. in Pædagogo i. p. 81.[71]Prideaux Con. i. 395.[72]Cicero de Divinatione, l. i. Philo Judæus de spec. leg. Plutarch in Artaxerxe.[73]Prideaux i. 404-'5.[74]See page21, antea.[75]Heeren, Politics Anc. Greece, p. 292.[76]Remains of Japheth, 136.[77]A bad way to extirpate error. Education, reason, and piety will meet error openly.[78]2 Phil. ii. 9, 10.[79]Matthew xv. 2, 3.[80]Mark vii. 5-9.[81]Coloss. ii. 8.[82]2 Thess. iii. 6, 7.[83]Acts xx. 7, 8.[84]John xx. 19.[85]Neander, Gen. Hist. of Christ. Rel. &c., p. 98.[86]Brev. Rom., p. 251. Lectio iij. infra Hebd. quartam Quadragesimæ. "Audistis grande mysterium. Interroga hominem: Christianus es? Respondet tibi: non sum. Si paganus es, aut Judæus? Si autem dixerit, non sum: adhuc quæris ab eo, Catechumenus, an fidelis? Si responderet tibi, Catechumenus: inunctus est, nondum lotus. Sed unde inunctus? Quære, et respondet. Quære ab illo, in quem credat? Eo ipso quo Catechumenus est, dicit, In Christum. Ecce modo loquor et fidelibus et catechumenis. Quid dixi de sputo et luto? Quia verbum caro factum est; hoc catechumeni audiunt: sed non eis sufficit ad quod inuncti sunt: festinent ad lavacrum, si lumen inquirunt."[87]Brev. Rom. p. 652. Festa Maji. Lectio viii. "Si ergo Nicodemus de illis multis erat qui crediderunt in nomine ejus, jam in isto Nicodemo attendamus, quare Jesus non se credebat eis. Respondit Jesus, et dixit ei: Amen, Amen dico tibi, nisi quis renatus fuerit denuo, non potest videre regnum Dei. Ipsis ergo se credit Jesus, qui nati fuerint denuo. Ecce illi crediderant in eum, et Jesus non se credebat eis. Tales sunt, omnes Catechumeni: ipsi jam credunt in nomine Christi, sed Jesus non se credit eis. Intendat et intelligat charitas vestra. Si dixerimus catechumeno: credis in Christum? Respondet, credo, et signat se cruce Christi: portat in fronte, et non erubescit de cruce Domini sui. Ecce credit in nomine ejus. Interrogemus cum: Manducas carnem filii hominis, et bibis sanguinem filii hominis? Nescit quid dicimus, quia Jesus non se credidit ei."[88]1 Corinth. iii. 1, 2.[89]1 Peter ii. 2.[90]Hebrews v. 12-14.[91]Hebrews vi. 1.[92]Matt. x. 5, &c.[93]John xviii. 36.[94]Llorente, Hist. Span. Inq. London. 1827.[95]Enc. Brit. xv. 674.
[1]St. Matt. xi. 28.
[2]Montgomery. Hymn 134. Book of Common Prayer.
[3]St. John, Gospel, iv. 44.
[4]Mal. i. 2.
[5]1 Corinthians ii. 7-10, 12, 13, 16. Ibid. iv. 1, 5.
[6]2 Corinthians iv. 7.
[7]1 Corinthians xv. 22.
[8]St. Matthew xxv. 14 to 29, inclusive.
[9]St. Paul (Rom. xvi. 25, 26) defines "mystery" as above given: "Now to him that is of power to establish you according to my gospel, and the preaching of Jesus Christ according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the scriptures of the prophets," &c.
[10]Exodus vi. 2, 3. "And God spake unto Moses, and said unto him, I am the Lord [orJehovah], and I appeared unto Abraham, unto Isaac, and unto Jacob, bythe name ofGod Almighty; but by my nameJehovahwas I not known to them."
[11]Genesis vii. 2, 3.
[12]Ibid vii. 9.
[13]Ibid xii.
[14]Ibid xx.
[15]Ibid xxvi.
[16]Exodus iv. 27, 28. "And the Lord said unto Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him."
[17]Weber. Outlines of Universal History. Am. Ed., p. 4.
[18]Exodus vii. 11. "ThenPharaohalso called the wise men, and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments."
[19]Weber. Outlines Univ. Hist. § 12, p. 12.
[20]Christ.Breithaupt. Prof. &c.De arte decifratoria.Helmstadtii, apud Ch. Fried. Weygand.MDccxxxvii. p. 13. "Apud veteres Ægyptios, vt ab his dicendi initium faciamus, præter vulgares litteras, tria adhuc alia characterum genera celebrantur, quibusad mysteria suacondenda fuerunt usi. Diserte hoc celebris ille stromatum conditor, Clem. Alexandrinus (lib. v. Stromatum, pag. 563, edit. Paris, de an. 1612), docet, ita scribens. s: 'Qui docentur ab Ægyptiis primum quidem discunt Ægyptiarum litterarum viam ac rationem, quæ vocaturἐπιζολογραφικὴ, i.e., apta ad scribendas epistolas: secundam autem, sacerdotalem, qua vtunturἱερογραμματεῖς, i.e., qui de rebus sacris scribunt: vltimam autemἱερογλυφικην, i.e., sacram, quæ insculpitur, scripturam, cuius vna quidem est per prima elementaκυριολογικὴ, i.e., propria loquens, altera vero symbolica, i.e., per signa significans.' Cum Clementi conferendus est Arabs Abenephi, cuius verba ita se habent: (Scriptum hoc Arabicum asseruatur in bibliotheca Vaticana, et typis nondum expressum est; ab Ath. Kirchero autem in Obelisco Pamphilio sæpius citatur: vnde etiam ea, quæ hic ex illo adduximus, depromta sunt.) 'Erant autem Ægyptus quatuor litterarum genera: primum erat in vsu apud populum et idiotas; secundum apud philosophos et sapientes: tertium erat mixtum ex litteris et symbolis sive imaginibus: quartum vsupabatur a sacerdotalibus, erant que litteræ avium, quibus sacramenta indicabant divinitatis.' Ex quo posteriori testamento hoc discimus, quod erudite inter Ægyptios peculiari et a communibus litteris diuerso scripturæ genere vsi sint ad doctrinas suas propagandas. Vti exempla ostendunt, constitit hœc scriptura partim ex certis sententiis et argutis symbolis, partim ex historicis fictionibus, secretiori docendi methodo accommodatis." ... "Omnes, qui de rebus diuinis tractarunt, tam Barbari quam Græci rerum quidem principia occultaverint: veritatem autem ænigmatibus, signisque & symbolis, & allegoriis rursus, & metaphoris, & quibusdam tropis modisque tradiderunt."
[21]Exodus vii. 11, 12.
[22]Ibid vii. 22.
[23]Ibid viii. 7.
[24]Rheinisches Conversations-Lexicon. Köln und Bonn. 1827. Vol. 7, page 432. "Magier, Magie, ein ursprünglich medischer Volksstamm, dem, der Sitte des Orients zufolge, die Erhaltung der wissenschaftlichen Kenntnisse und die Ausübung der heiligen Gebräuche der Religion überlassen war; nachher im speziellen Sinne die Priesterkaste der Perser und Meder. Der Name kommt aus dem Pehlei; Mag oder Mog heißt in dieser Sprache überhaupt ein Priester. Als eigner Stamm der Meder werden sie ausdrücklich von Herodot erwähnt. Zoroaster war nicht der Stifter, sondern nur der Reformator der Magier oder vielmehr ihrer Lehrsätze. Daher widersetzten sich die zu seiner Zeit vorhandenen Magier anfangs seinen Neuerungen und werden von ihm verstucht. Nachdem sie seine Verbesserungen angenommen hatten, organisirte er auch ihre inneren Einrichtungen und theilte sie in Lehrlinge, Meister und vollendete Meister. Ihr Studium und ihre Wissenschaft bestand in der Beobachtung der heiligen Gebräuche, in der Kenntniß der heiligen Gebetformeln oder Liturgien, mit denen Ormuzd verehrt wurde; und der bei Gebeten und Opfern gebräuchlichen Zeremonien. Nur durch sie konnte man Gebete und Opfer der Gottheit darbringen; nur sie waren die Mittelpersonen zwischen der Gottheit und den Menschen; nur ihnen offenbarte jene ihren Willen; nur sie blickten in die Zukunft, und enthüllten sie dem, der bei ihnen darnach forsichte. Später hat man Magier überhaupt, Zauberer, Wundershäter, Goldmacher und dergl. genannt."
[25]Heeren's Politics of Ancient Greece, ch. iii., p. 65. Bancroft, Amed., 1824.
[26]Delafield's Antiquities of America, pp. 69-71, et notæ.
[27]Sir William Jones, vol. i., p. 92.
[28]Heeren's Politics of Ancient Greece: Am. ed., 1824, p. 64. Also Bryant's Ancient Mythology, ii., 390.
[29]Encyclopædia Americana, vol. ix. (1835), p. 118.
[30]Gen. x. 8-12. This is adopting the marginal for the text reading of the passage, and the reason for it is this: The above is a clear historical account of those who journeyed to the plains of Shinar, which were only the descendants of Cush the father of Nimrod; though Asshur is said to have gone and builded the city of Nineveh, with the others mentioned in the text—which Asshur was one of the sons of Shem, who perhaps was blended by marriage, or other connections, with his relations the sons of Ham, unless it can be shown that there was one of that name in Ham's descendants as well as Shem's son. It was something particular (if correct) that Moses should bring in Asshur into his account of Ham's issue, because he was very strict in giving such relations of Japheth and Shem in their own places. Would Noah, who was so much disgusted at his son Ham as to curse him, permit the children of his other sons, whom he blessed, to have any communication with his children? Bishop Cumberland, in the last century, took some pains to unravel this, and concluded that the marginal translation in our bibles is the right one—that in the text being, "Out of that land went forth Asshur, and builded Nineveh", &c.; that in the margin, "And he [Nimrod] went out of that land into Assyria"—for Asshur generally in scripture signifiesthe Assyrian, excepting only in the genealogies: and in support of this he brings forward many authentic testimonies. (See Parsons's Remains of Japheth, p. 15: London, 1767.)
[31]Encyclopædia Americana, title "Mysteries," vol. ix., p. 118.
[32]Deut. xviii. 10.
[33]Livy, iv., c. 22.
[34]1 Sam. xxviii. 19.
[35]Eccles. xlvi.
[36]Lib. v., c. 92.
[37]Isaiah xxix. 4; also viii. 19.
[38]Alcestis, 1127.
[39]Œdipus, Act iii., 530.
[40]See Rufinius, i., 155.
[41]Phars., vi., 670. This writer proposes hereafter to publish an essay on the intercourse between the living and the dead, as connected with natural magic, even to the present day.
[42]Lib. i., El. ii., 45.
[43]Heeren. Politics Anc. Greece; Am. Ed., p. 68. See also page following.
[44]Rees' Cyclop. vol. vii. voc. "Chaldean Philosophy."
[45]Daniel ii.
[46]The true God,Jah, was God over the false deities, Baalim.
[47]Daniel v. 6, 7.
[48]Acts vii. 23.
[49]Disq. Hist. de variis modis occvlte scribendi, Helmstadt.MDccxxxvii. pp. 23-26. "Illud memorandum, quod Kabbalistarum antiquiores etiam ex figura quatuor linearum, quæ inuicem sese intersecant, & in medio quadratum efficiunt, occultum scripturæ genus excogitarint sequentem in modum. In singulis sectionibus tres collocant litteras a dextra ad sinistram. Quando igitur primam extribus intelligunt, figuram sectionis istuis, in qua reperitur, cum vno puncto scribunt; si alteram, eandam figuram cum duobus punctis; si tertiam, rursus eandem cum tribus punctis."
[50]"Illorum philosophia sublimis, quamKabbalamvocant, diuersas sub se complectitur species, quarum quædam huc pertinent. In famossissimo illo libello magico Rasiel, quem Kabbalistæ in magna veneratione habent, tria imprimis secreta alphabeta leguntur, quæ a communi Ebraicarum litterarum forma & ductu in multis abeunt. Primum vocatur scriptura cœlestis; alterum scriptura angelorum sive regum; & tertium scriptura transitus fluvii.—Disq. Hist.&c.,ibidem.
[51]Herm. Von der Hardt, celeberrimus ætatis nostræ philologus, duorum etiam singularium alphabetorum meminit, quibus Judæi in amuletis suis conficiendis utuntur. Primum est, si proxima semper pro prœcedente substituitur littera, nimirumבproא,גproב& sic porro. Hoctegere dicuntur confessionem suam de vno vero Deo, quam quotidie mane & circa vesperam recitant, & de qua sibi persuadent, quod effica cissimum contra idololatriam prœsidium sit, quo quasi prœmuniantur, ne a veritate ad falsam religionem desciscant. Alterum alphabetum occultum in eo consistit, quod ordine elementorum in uerso vltimam litteramתcum primaא, & hanc cum illa vicissim permutent, & sic etiam reliquas: quam inversionemאתבשdicere moris est. Ex hoc maiusculis litteris in nobilioribus amuletis conspicuum symbolumמצפץconficiunt, quod nihil iterum aliud, quam nomen Deiיהוה.Hieronymus, non incelebris primæ ecclesiæ pater contendit (hereinafter quoted) prophetamJeremiamhoc scribendi genere vsum fuisse, &, ne regem Babyloniæ adversus Ebræos irritaret, pro regeבבלdixisseששך. Quin etiam sunt inter Judæos, qui verba illa apud Danielemמנא מנא תקל ופרסין, quæ super cænam regis Belsazaris e pariete per miraculum ad stuporem omnium prodibant, eodem modo scripta fuisse, atque iccirco hanc artificiosam litterarum transpositionem a Deo ipso primam originem suam trahere existimant. Sed incerta hœc & transeunda.
[52]Tom. iv. Oper. comment. in Jerem. cxxv., 26, p. 286, edit. Coloniens. de an. 1616.
[53]See Conf. Lud. Henr. Hillerus, in præfat. mysterii artis stenographicæ nouissimi Vlmæ an. 1682 editi.
[54]Breithaupt, Disq. Hist., p. 25, notis.
[55]2 Chron. i. 12.
[56]Ezra vii. 1-6.
[57]Heb. ix. 4: and hereto agree Abarbanel on 1 Kings viii. 9, and R. Levi Ben Gersom.—Prideaux Conn. i. 297.
[58]Deut. xxxi. 26: Or, as others interpret it, "by the side of the ark."Mittzad. 1 Sam. vi. 8. 2 Kings xxii. 8. Prideaux i. 297.
[59]Prideaux i. 297.
[60]Vide Buxtorfii Synagogam. c. 14.
[61]2 Maccabees ii.
[62]2 Chron. xxxv. 3.
[63]Prideaux i. 303-'4. It were well to call to the reader's attention here, the remarkable subterranean discoveries made this year (1856), and still going on in Jerusalem, under the Austrian authorities there.
[64]Prideaux i. 285.
[65]Vol. i., Connex. pp. 383, 384.
[66]Isaiah xlv. 5-7.
[67]Prideaux, Con. i. 389.
[68]Page25.
[69]Prideaux i. 338-'9.
[70]Plato in Alcibiade i. Stobases, p. 496. Clem. Alex. in Pædagogo i. p. 81.
[71]Prideaux Con. i. 395.
[72]Cicero de Divinatione, l. i. Philo Judæus de spec. leg. Plutarch in Artaxerxe.
[73]Prideaux i. 404-'5.
[74]See page21, antea.
[75]Heeren, Politics Anc. Greece, p. 292.
[76]Remains of Japheth, 136.
[77]A bad way to extirpate error. Education, reason, and piety will meet error openly.
[78]2 Phil. ii. 9, 10.
[79]Matthew xv. 2, 3.
[80]Mark vii. 5-9.
[81]Coloss. ii. 8.
[82]2 Thess. iii. 6, 7.
[83]Acts xx. 7, 8.
[84]John xx. 19.
[85]Neander, Gen. Hist. of Christ. Rel. &c., p. 98.
[86]Brev. Rom., p. 251. Lectio iij. infra Hebd. quartam Quadragesimæ. "Audistis grande mysterium. Interroga hominem: Christianus es? Respondet tibi: non sum. Si paganus es, aut Judæus? Si autem dixerit, non sum: adhuc quæris ab eo, Catechumenus, an fidelis? Si responderet tibi, Catechumenus: inunctus est, nondum lotus. Sed unde inunctus? Quære, et respondet. Quære ab illo, in quem credat? Eo ipso quo Catechumenus est, dicit, In Christum. Ecce modo loquor et fidelibus et catechumenis. Quid dixi de sputo et luto? Quia verbum caro factum est; hoc catechumeni audiunt: sed non eis sufficit ad quod inuncti sunt: festinent ad lavacrum, si lumen inquirunt."
[87]Brev. Rom. p. 652. Festa Maji. Lectio viii. "Si ergo Nicodemus de illis multis erat qui crediderunt in nomine ejus, jam in isto Nicodemo attendamus, quare Jesus non se credebat eis. Respondit Jesus, et dixit ei: Amen, Amen dico tibi, nisi quis renatus fuerit denuo, non potest videre regnum Dei. Ipsis ergo se credit Jesus, qui nati fuerint denuo. Ecce illi crediderant in eum, et Jesus non se credebat eis. Tales sunt, omnes Catechumeni: ipsi jam credunt in nomine Christi, sed Jesus non se credit eis. Intendat et intelligat charitas vestra. Si dixerimus catechumeno: credis in Christum? Respondet, credo, et signat se cruce Christi: portat in fronte, et non erubescit de cruce Domini sui. Ecce credit in nomine ejus. Interrogemus cum: Manducas carnem filii hominis, et bibis sanguinem filii hominis? Nescit quid dicimus, quia Jesus non se credidit ei."
[88]1 Corinth. iii. 1, 2.
[89]1 Peter ii. 2.
[90]Hebrews v. 12-14.
[91]Hebrews vi. 1.
[92]Matt. x. 5, &c.
[93]John xviii. 36.
[94]Llorente, Hist. Span. Inq. London. 1827.
[95]Enc. Brit. xv. 674.