ration, as every one sees, is the only sort of declaration, that admits of any application to the case in question. By nothing that, in Paul's situation, a man could promise to do, in addition to the performance of the ceremony, could any evidence be given, of a man's having, or not having, done so and so, in any time past.

That by that which was actually done, that which was essential was considered as having been done,is proved, by what is put into Paul's mouth in relation to this subject, in his defence against the accusation brought afterwards against him, before the Roman governor Felix, by the spokesman of the Jewish constituted authorities, Tertullus. There it is, that, beyond all doubt, what he is speaking of, is his CLEARANCE, as above: for there also, the word in the official translation, as well as in the Greek original, is purified: in the past tense, purified. This being assumed, it follows, as a necessary consequence, that either in the course of that part, which at the time of the irruption, was already elapsed of the seven day's' ceremony, in the temple; or, what seems more probable, antecedently to the commencement of it, a denegatory declaration—a declaration denying the fact charged in the accusation,-had been made: for, that the ceremony itself was never accomplished, is what is expressly stated:-of the term of seven days, stated as necessary to the accomplishment of it, no more than a part (it is said) had elapsed, when the final interruption of it took place.

To return to the time of Paul's entrance into the temple.

Thus, as hath been seen, stands the matter, even upon the face of the official English translation. But in verse 26, the word employed in the Greek original, removes all doubt, "Then" (says the translation) "Paul took the men, and the next day purifying him

"self with them, entered into the temple." Purifying himself, in the present tense, says the translation: and, even this alone taken into consideration, the purifying process, whatever it was, might be supposed to have been but commenced before the entrance into the temple, and as being thus as yet in pendency, waiting the exit out of the temple for its accomplish. ment. Thus it is, that, in the translation, the verb is in the present tense, purifying himself: but, in the Greek original, it is in the past sense, having purified himself: so that, in the original, the purification, whatever it may have been, is in express terms stated as being, even before his entrance into the temple, already accomplished.

Note that, if the historian is to be believed, he had, on this occasion, the fullest opportunity, of being, in the most particular manner, acquainted with every thing that passed. For, when, as above, the recommendation was given to Paul, on his appearance before the Apostle James and the Elders,-he, the historian, was actually present, "And the day following," (says he, Acts xxi. 18,) "Paul went in with us "unto James; and all the Elders were present."

Supposing that the true interpretation,-of what use and effect then (it may perhaps be asked) was the ceremony, of which the temple was the theatre? The answer has been already given. It cannot have been any other than the attaching, to the declaration that had been made, the sanction of an oath. Without the ceremony performed in the temple, the declaration was a declaration not upon oath, and as such not regarded as sufficient evidence:-evidence, in the shape which, the historian says, had been actually required for the purpose: when the ceremony, of which the temple was the theatre, had been gone through, and

* άγνισθείς.

the last of the number of days required for its accomplishment had been terminated;-then, and not before, it was regarded as having been converted into the appropriate and sufficient evidence. Thus it was, that this seven days' ceremony was no more than an elaborate substitute to the English ceremony of kissing the book, after hearing the dozen or so of words pronounced by the official functionary.

On this occasion, the Greek word rendered by the word vow, is a word which in its ordinary sense was, among Gentiles as well as Jews, exactly correspondent to our word prayer*. But, the idea denoted by the word prayer, applies in this case with no less propriety to an assertory oath, than to a promissory vow. Directly and completely, it designates neither. In both cases an address is made to some supposed supernatural potentate: in cases such as the present, beseeching him to apply the sanction of punishment to the praying individual, in the event of a want of sincerity on his part: in this case, in the event of his not having done that which, on this occasion, he declares himself to have done, or (what comes to the same thing) his having done that which he declares himself not to have done: in the other case, in the event of his not doing that which he has promised to do, or doing that which he has promised not to do.

* Ευχη.

† On this occasion, supposing the purpose of this ceremony to be, as here contended, no other than that of applying, to a declaration concerning a matter of fact, the supernatural penal sanction, by which it was converted into an oath,-a natural enough subject of inquiry is-to what cause is to be attributed the extraordinary length thus given to it ?-seven days at the least; to which, upon examination, would be found virtually added, as much greater a length of time, as the holy person, to whose custody the oath-taker consigned himself, might be pleased to prescribe. Answer, without difficulty, the affording time and pretence for the exaction of his surplice fees :-namely, those established by law,—with the

All this while, it is not in a direct way (it may be observed) that this word vow is employed, and appli

addition of others, to as large an amount, as the need which the oath-taker had of the accommodation thus to be afforded to him, could engage him to submit to. As to the length of time,—in the passage in question, the translation exhibits some obscurity: nor is it altogether cleared up by the original. A determinate number of days, to wit, seven, is indeed mentioned (ver. 27); but immediately before this (ver. 26) comes a passage, from whence it seems unquestionable, that, whatever were the time a man had been thus detained, he was not to be let out, until, over and above what good things it had been made necessary he should bring in with him, a further payment, and as it should seem, in a pecuniary shape, had been made: "to signify" (says ver. 26) “the accomplishment of "the days of purification, until that an offering should be offered. "for every one of them." "And when the seven days were almost ended," continues ver. 27: immediately after which comes the account of the tumult, by which they were prevented from being quite ended.

As to the phrase" to signify the accomplishment of the days," what seems to be meant by it is-to make known when the number requisite for the completion of the train of operations had been accomplished. But, to make known when that number had been accomplished, it was previously requisite to make known when it bad. commenced and, for making this known, the act, probably a public one, of making entrance into the temple, was employed.

As to the origin, as well as particular nature, of the ceremony,though no such word as Nazarite is here employed, on turning to the Book of Numbers, chapter the sixth, it will be manifest, that the ceremony here in question is the same as that, by which, according to the receipt there given, any man whatever (whether, and any woman also, must be left to conjecture,) might be converted into a Nazarite. Nazarite is from a Hebrew word, which meant originally neither more nor less than a person separated. A person consigned himself to the custody of "the priest of the congregation:" or, as we should now say, the parson of the parish. The ceremony accomplished, the patient was thereby put into a state of appropriate sanctity: and, from this metamorphosis, as the priest and the Nazarite could agree, any inference might be drawn, aud any purpose at pleasure accomplished. Neither to the extent of the inference, nor therefore to the purpose designed, were any limits

In the Greek, the word rendered by "to signify" is dayyadav, giving information abroad-spreading the information abroad among the people without-doors.

cation made of it to Paul's case: not in speaking of Paul himself in the first instance, but after speaking

visible. Every thing depended upon the priest: for, though of certain particular operations made requisite, a most particular list is given, (all of them of the most insignificant character in themselves,) yet so thickly and so plainly sown are the seeds of nullity, that, when all the appointed fees, of which there is also an enormous list*, had been paid, it would still lie at the option of the priest, to pronounce the whole procedure null and void, unless, and until any such final compliment as he chose to expect, were paid to

• In the bargain between vow-maker and vow-sanctifier, the following list of fees, provided for sanctifier, by Excellent Church of that country, in those days whatever they were,-may serve to show the use of it to one of the contracting parties. To complete our conception of the nature and effects of the arrangement, nothing is wanting, but that which so unhappily must for ever remain wanting-a history of the purposes, to which, from the commencement of the government to the dissolution of it, the solemnity had been applied on the vow-maker's side. Of these purposes, we must content ourselves as well as we can with the sample, for which we are here indebted to the author of the Acts. The table of fees is as follows:

It is extracted from the Book of Numbers, chapter vi. verses 1 to 21.

I. Fees to be paid in all cases: fees liquidated in quantity, and thence in value.

1. He lamb of the first year, one.

2. Ewe-lamb of the first year, one.

3. Ram without blemish, one.

II. Fees, not liquidated in quantity, and thus left to be liquidated in quantity, and thence in value, by the will of the priest.

4. Basket of unleavened bread, one

5. Parcel of cakes of fine flour mingled with oil.

6. Parcel of wafers of unleavened bread anointed with oil, one.

7. Meat-offering, one.

8. Drink-offerings-numbers and respective quantities not liquidated. III. Fees payable, on a contingency: a contingency not describable without more time and labour, than would be paid for by the result.

9. Turtle-doves or pigeons, two.

10. Lamb of the first year, one.

IV. Mysterious addition, the liquidation of which must be left to the Hebrew scholar. Ver. 21 "Beside that that his hand shall get: " (whose hand? priest's or vow-maker's?) "according to the vow which he vowed, so he must

do after the law of his separation:"-probable meaning, according to the purpose, for which he performed the ceremony-the advantage which he looked for from it.

Moreover, by any one whose curiosity will carry him through the inquiry, causes of nullity may be seen as sedulously and copiously provided, as if by the astutia of an English judge, or pair of judges, to whose profit the fees were to be received: effect of the nullity, of course, repetition; necessity of repeating the process, as in case of new trial or arrest of judgement, with the fees

Religion was thus no less aptly served at Jerusalem, under Mosaic institutions, than Justice is to this day, under matchless constitution and English institutions, at Westminster.