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the covenant of her God, Proverbs ii. 17. which is very consistent with the received and ordinary interpretation of Malachi, but bears no possible relation to the refined and recondite meaning which Alethes would fasten upon his words. But whence is this meaning derived? Has it any authority to recommend it, or is it such as would occur to any plain man in reading his Bible? In the contents prefixed to the chapter in the English Bible, it is noted: 1. He reproveth the priests for profaning the covenant: 11. and the people for idolatry: 14. for ADULTERY: 17. and for infidelity." Thus a distinction is made between the eleventh verse, which treats of idolatry, and the fourteenth, which relates to adultery: it is of adultery that King James's translators understood the treacherous dealing of the Jews with the wife of their youth, or of their covenant: and it is of the treacherous dealing of the Jews by adultery, and of the divorces to which it led, that in their translation the Lord declares his hatred. The marginal references in the Bible, upon this, and upon many other texts, recommend the same interpretation as the title of the chapter, and prove the harmony and consistency of our only authorized interpretation. In the preceding version, there is a marginal note on ver. 14. "This is another fault of which he accuseth them, that is, that they brake the laws of marriage." There is therefore, as it were, an hereditary exposition of the text in the Church of England, which is not yet extinct, for in the notes extracted from Dr. Pocock, Archbishop Secker, W. Lowth, Bishop Hall, and Archbishop Newcome, and inserted in the Family Bible, published under the sanction of the Society for Promoting Christian Knowledge, and vigilantly superintended by some of our prelates, the same natural and obvious interpretation of the iniquity of cause

less repudiations is maintained. Lowth states the substance of the chapter to be this: "From the tenth verse he proceeds to reprove the people for marrying strange women, and even divorcing their for. mer wives to shew their fondness for such unlawful marriages:" and in his comment upon the several verses, he shews the bearing and consistency of the argument. The commentators in Poole's Synopsis, Calvin, Drusius, Grotius, Menochius, Piscator, and others, all agree in the same interpretation of the text: and in proof that this was the original exposition, it may be remarked that Selden in his Uxor Hebraica, recites the words of a Jewish commentator, on ver. 13. that when a man repudiates his first wife, or the wife of his youth, the altar sheds tears upon his account.

Thus strongly does the current of authority flow in favour of the received interpretation, to which the Archbishop of Tuam appealed, and to which Alethes objects. It is not meant to assert, that this figurative exposition may not be found in other passages of the prophetical writings. Lowth, in his Index, refers to "marriage as an expression of God's covenant with the Jews," but he does not mention the text of Malachi; and it will hardly be pretended, that the admission of the figurative sense in one text, excludes the plain and literal interpretation of another. It is always dangerous to allegorize the Scriptures without necessity, when the purport of the writer does not require that his words should be mystically understood, and when their natural force and meaning are not inadequate to the design with which he writes. Even on these occasions, the plain sense of the words often contains a sound and wholesome truth; and before the proposed interpretation of Malachi can be established, or its force on the law of divorce can be evaded, it is necessary to shew that the

literal meaning is either untrue in itself, or inconsistent with the context, and that the figurative meaning is indispensable to the full and clear interpretation of the passage.

.. There are some other texts, on which, at a future time, I may be tempted to offer some observations, always assuming that it is of the highest importance to public and private virtue, that the doctrine of divorce should be "correctly and well understood."

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the undoubting and settled conviction of the author's mind, whose opinions and language were the same, notwithstanding the difference of the subjects of which he treated, and in which he had no theory to establish concerning regeneration.

To the Editor of the Remembrancer. anew (regeneratus

Sir,

IN the controversy upon regeneration, it was attempted to throw a doubt upon the sense in which the Jews understood the words regenerate and regeneration, and to make it a questionable point, whether the truth of their opinions could be satisfactorily proved and ascertained. The assertion of Waterland, and the authorities to which he refers in the Discourse upon Regeneration, and the incidental notices of Wall in the Introduction to the History of Infant Baptism, left no room for these doubts in the mind of any sober and accomplished divine. The writings of Selden, whose authority in matters of Hebrew philology and philosophy will not be disputed, are from the singular perplexity and obscurity of his Latin style, less known than from the treasures of learning which they contain they deserve to be: and as I have recently had occasion to look into them, you will perhaps allow me to lay before the reader the substance of some few passages, accompanied with the texts of Scripture which they appear to illustrate and explain. If it should be thought that there is an unnecessary repetition of the same matter in these brief extracts, I will only remark, that it is from that repetition that I wish to infer

In the treatise "De Successionibus in bona Defuncti ad Leges Hebræorum," he assigns the reasons for which a deceased proselyte had no heir: "Proselytes of justice were usually admitted by circumcision, ablution or baptism, and sacrifice, and a man who had been thus initiated and made a proselyte, was always held regenerate or born anew (regeneratus et renatus:) all respect to his former kindred was entirely superseded, and in virtue of this sacred privilege, he was held to have no kindred afterwards, either in respect of succession or of marriage, except the issue which followed after his baptism or initiation. A Gentile, from the moment that he became a proselyte, was accounted to be born anew, and of a new mother, as was feigned in the Hebrew law. His father, mother, sons, and daughters, previously born, and his brothers, ceased, according to the Jewish notion, to bear these relations. The reason which they assign for thus superseding the former kindred is, that a proselyte,, as soon as he becomes a proselyte, is esteemed an infant born as it were of a new mother: so that a proselyte of this kind is divested of self, of former lineage, and of all consanguinity derived from it; and the effect of this regeneration is that no kindred with the Gentiles, or existing in his Gentile state remains to him, as by the Roman law no servile kindred remains after manumission. When Nicodemus, a Pharisee, and chief of the Jews, wondered at the words of our Saviour, concerning regeneration, and asked, "How can a man be born again, when he is old? How can these things be?" Our Saviour answered," Art thou a master of

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Israel, and knowest not these things?" To masters of Israel, acquainted with the received opinions, the notion of regeneration by water or baptism was sufficiently clear. This is the meaning of Tacitus: Circumcidere genitalia instituere Judæi, ut diversitale noscantur. Transgressi in morem eorum idem usurpant. Nec quidquam prius imbuuntur, quam contemnere Deos, exuere patriam, parentes, liberos, fratres vitia habere." Proselytes who in their own persons first obtained that title by profession, retained no notion of their country or kindred, they were esteemed to be born anew, and from another stock; in other words they were regenerated. Hence it followed, that they held their former kindred with which they were connected by blood, to be vile: they considered themselves to be free and disengaged from all former bonds of affection, piety, and duty, whether to relations by blood, or to countrymen by local habitation: and they considered that those relations were to be despised, on the ground of their being gentiles. It is a singular notion, arising from the law of regeneration, and a renewed lineage, that proselytes divested themselves of their country. In regeneration they assumed another country, Judea, even although they were born again (renati) out of Judea: and afterwards they were called Jews, and truly held to be Jews, although the name of Proselytes distinguished them and their posterity from the Israelites who bore that name by descent and originally." De Succ. c. 26.

St. Paul probably alludes to opinions of this kind, in the effects and results of regeneration, when he says, "Wherefore henceforth know we no man after the flesh; yea though we have known Christ after the flesh, yet now henceforth know we him no more: therefore if any man be in Christ he is a new creature; old things are passed away;

behold all things are become new.” 2 Cor. v. 16, 17.

A further illustration of the same text will be found in the following passage, in which the attentive reader will not fail to trace the language of St. Peter upon the same subjects. " Being born again or regenerated" as new born babes:" αναγεγεννημένοι. αρτιγέννητα Ben. Both are Jewish expressions addressed to Jewish converts: what would be the interpretation of a Jew?

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"A new lineage," says Selden, "was assigned to the proselyte, in the same manner as a new name, and as soon as any person was initiated he was called regenerate. It is the common saying of the Talmudists, the proselyte, from the time that he becomes a proselyte, is esteemed, as it were, an infant newly born," even as if he had been born of a new mother. Hence it followed, that he did not retain his ancient kindred or relation by blood, nor include among his kinsmen either brother, sister, father, mother, or children previ ously born. These relations, as they were by nature, were at an end. Even if his father, mother, son, or brother, should become a proselyte at the same time with him, the kindred or consanguinity between them nevertheless was determined. It was a received rule, Whoever was the kinsman of a proselyte in his gentile state, is not his kinsman now,' or in his proselyted state. As if he had now been first created, or had fallen from heaven; he was altogether a new man, divested of all former consanguinity, not less than of gentilism. No one could, there. fore, succeed him as his heir, on the ground or pretext of former consanguinity. The proselyte of justice was regenerated in such sense as to be taken for a new man, who previs. ously had not been born. When, therefore, Nicodemus wondered at the saying of our Lord, Ye must be born again;' and pressed the

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question, 'How can this be?' our Lord answered, ' Art thou a master of Israel, and knowest not these things? For the notion of regeneration (although our Lord was speaking of that which is by the Spirit, and not by water only,) was a prominent feature in the discipline and manners of the Hebrews, in initiating the proselytes of justice... "The regeneration which has been mentioned, is so consistent with the doctrine which is found in their more abstruse philosophy, concerning the souls of proselytes, as to lead to a suspicion, that the one is derived from the other. The cabalists say, that there are always existing innumerable souls, either singular and separate, or hereafter to be drawn from what they call the ideal mass, and that men are made as these souls are sent into human bodies. They call the human body the matter, and the soul the form of man... And they say, that as the soul of which man is made passes from heaven into the human body, so does a new soul enter into every proselyte of justice, at the very instant in which he is made a proselyte; and that the soul which occupied the body in its gentile state vanishes and disappears... Passing these trifles, we may observe, that they maintained the creation of souls in heaven, before their admission into the human body; and that a new soul, and therefore a new form, was given from heaven to every proselyte, as soon as he was made a proselyte. He was altogether to be called a new man; and was reckoned to have put off his former kindred, as an infant conceived and born again in the womb of a new mother." De Jure, N. and G. Lib. ii. c. 4.

"It was their doctrine, that all former kindred vanishes in regeneration; and it is the saying of Maimonides, When a gentile or a redeemed slave becomes a proselyte, he is like a child newly born: all consanguinity existing in his former state ceases and is determined; he

is not guilty of incest, if he should marry with the nearest of his relations,' by nature; and this acquittal of incest was grounded on the principle, that where there is no consanguinity there can be no incestuous marriage." Ibid. lib. v. c. 18. This rule was afterwards modified, that the gentiles might not be offended; and a proselyte was not suffered to marry his mother, or his mother's daughter.

A distinction was also made in respect of children born in sanctity or out of sanctity: to which St. Paul may be supposed to allude, 1 Cor. vii. 14.

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They say, that if a woman in a state of pregnancy becomes a proselyte, and is baptized, it is not necessary to baptize the offspring: because as it is born in the mother's sanctity or Judaism, as they say, it bears the condition of a proselyte, i. e. of the mother. It must be further observed, that although they would have the condition of a proselyte acquired only by descent, they nevertheless will not admit the relation of consanguinity or fraternity, between the two sons, for instance, of a proselyted mother; unless they were both conceived, as well as born in sanctity, or after the mother had been initiated by baptism... In discoursing concerning the right of fraternity, under which the widow of a brother deceased without issue was to be married, the Talmudists maintain: Even when the one brother was born, but not conceived in sanctity, and the other was both born and conceived in sanctity; they are, as it were, strangers, there is no fraternity between them, unless both were conceived and born in sanctity." De Jure, N. and G. lib. ii. c. 4. lib. v. c. 18.

It is necessary to add some few words on the form of initiation.

"Baptism was necessary in the case of women, and of proselytes, who had been circumcised, but not baptized; for without baptism they were not placed under the wings of

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the divine majesty, or made partakers of the privilege of an Israelite. The form of baptism was this; the proselyte in his own person, if he was of full age, i. e. of the age of thirteen years, if a male, or twelve years, if a female, made profession before the court or triumvirate which presided over baptism, of his intention to keep the law of Moses. The court made the profession in the name of a minor, (as do the sponsors in the Christian church), unless the parents were present to answer for him. They called every one who was thus made a proselyte, regenerate and new born (regeneratum et renatum), as an infant new born, and they considered that his ancient kindred vanished and ceased in baptism. It is the comment of the Gemara of Babylon, on Numbers xv. 15. The words AS TO YOU, have the same meaning as the words AS TO YOUR FATHERS, or ancestors. What then was the state of your fathers or ancestors? They certainly did not enter into covenant without circumcision, baptism, and the sprinkling of blood, and therefore neither can proselytes enter into covenant, without circumcision, baptism, and sprinkling of blood.' Again.-' A man wants the perpetual privilege of a proselyte, unless he is baptized as well as circumcised, and unless he is baptized he remains a heathen or gentile.' Again, in the same Gemara. The wise have rightly determined, that if any man hath been baptized, but not circumcised, or circumcised, but not baptized, he is not a proselyte, until he is baptized as well as circumcised.' De Synedriis, lib. i. c. 2.

"The Hebrews were wont to add to circumcision and baptism, a third sacrament, namely, the offering or sprinkling of the blood of sacrifices, which they regarded as a testimony of confirmation, and plenary initiation. They deduce, this sacrament from the words immediately follow ing the delivery of the law, when REMEMBRANCER, No. 28.

the people had been previously and duly initiated by circumcision and baptism. (See Exodus xxiv, 3. &c.) They understood that the sacrifice was offered, and the blood sprinkled, in the name of every one, and that the initiation of proselytes, and of Jews by descent, was thus fully and plenarily confirmed." Ibid.

Hence we may learn, that the Apostles in speaking of the blood of sprinkling, (Hebrews x. 22. xii. 24. 1 Peter i. 2.), spoke of an initiatory rite, with which the Jews whom they addressed were well acquainted. R. N.

To the Editor of the Remembrancer. Sir,

I WAS very much pleased at Ihuoa's remarks on Bishop Gleig's Sermons, page 658, of your number for November, and in order to corroborate them I take the liberty to hand you the following fact, illustrative of the subject, which, if you think it worthy of a place in your very useful miscellany, is entirely at your service.

Some years ago, my father, who with all his ancestors had been strict members of the Established Church, removed with his wife and children into a commercial district where he took a house then newly erected, which, in common with many others of the same date, had no pews belonging to it in the parish church. As his family was large, he could not trespass upon the kindness of his neighbours by sitting in their pews: and besides, the vast population rendered it impossible for the old inhabitants to accommodate us. One dissenting chapel was erected. after another in quick succession, and were soon filled. My father was very reluctantly compelled to take a pew in one of them, and so he and all his household became, through necessity, dissenters. My Dd

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