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'brated islands, Euboea, Cyprus, Crete; not to mention 'those which are beyond the Euphrates. For excepting ' only a small part of Babylon, and some other lesser districts, scarce any country of note can be mentioned, in which there are not Jewish inhabitants. If you grant this request in favour of my native place, you will be a benefactor not to one city only, but to thousands of cities in every part of the world; in Europe, in Asia, in Lybia, in the maritime and in the inland parts of the continents ' and the islands.'e

When the war was breaking out in Judea, Agrippa the younger, in a speech he delivered at Jerusalem, makes use of this as an argument to persuade the Jews in Judea to be peaceable; that if they should be worsted, they would involve their countrymen in other parts of the Roman empire in the same ruin. You expose to danger, says he, not only yourselves, but those also who live in other cities: for 'there is not a people, in all the world, which has not some of you among them.'

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II. St. James's Epistle is thus inscribed, ch. i. 1," To the twelve tribes which are scattered abroad greeting;" by whom, I think, the apostle intends the believing Jews of all the twelve tribes, who lived in any part of the world out of Judea. For I suppose, that the two tribes of Judah and Benjamin were not entire in Judea, but that many of those tribes lived also in other parts, and that the ten other tribes were not extinct. Ptolemy Philadelphus having a desire to enrich his library at Alexandria with the Jewish law, wrote to Eleazar the high priest, to send six Jews out of each tribe to make a translation of it for him into the Greek language. In the answer which Eleazar sent to Ptolemy are these words: We have chosen six elders out of each tribe, whom we have sent to you with the law.' This is a proof that Josephus (from whom I have taken this account) did not suppose the ten tribes were extinct.

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In the account of Ezra's journey from Babylon to Jerusalem, and of the people that went with him, in the reign of Artaxerxes, Josephus is more express. For he says: But

• Πασαι γαρ εξω μερος βραχεος Βαβυλωνος και των αλλων σατραπειων, αι αρετωσαν εχεσι την εν κυκλῳ γην, Ιεδαίες εχεσιν οικητόρας· ώς τε αν μεταλάβη σε της ευμενείας ή εμη πατρις, 8 μια πολις, αλλα και μυρίαι των άλλων ευεργετώνται καθ' εκαςον κλιμα της οικεμένης ιδρυθείσαι, το Ευρωπαίον, το Λιβυκον, το Ασιανον, το εν ηπειροις, το εν νησοις, παραλον τε και μεσογειον. De Legat. ad Cai. p. 1031, 1032. f Joseph. de Bell. lib. ii. cap. 16. Επελέξαμεν δε και

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p. 1089. fin. 8 Vid. Grot. in loc. πρεσβύτερος ανδρας εξ απο φυλης εκαστης, ούς πεπομφαμεν έχοντας τον νόμον. Antiq. lib. xii. cap. 2. sect. 5.

'the whole people of the Israelites remained in that coun'try; whence it has come to pass, that there are but two 'tribes subject to the Romans in Asia and Europe. But the 'ten tribes are still in being beyond the Euphrates, an infi'nite multitude, whose numbers are not to be known.'i

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III. There is frequent mention made in the Acts of the Apostles, of the Jewish synagogues in the heathen countries, and of the worship they performed in them: but there is somewhat particular in the description of the place of worship which the Jews had at Philippi. Acts xvi. 13, “ And on the sabbath we went out of the city by a river side, where prayer was wont to be made." There is some difference among learned men, whether the original word in this place, which we have rendered prayer, should be here understood of the act, or the place of prayer. I am inclined to think with Whitby, Grotius, and others, that it is a place of worship which is here spoken of. But what I am chiefly concerned to observe here, agreeably to my design, is, that it may be inferred from this text, that it was not unusual for the Jews, at least in strange countries, to worship, or to erect places of worship, near a river.

There is an instance of this kind recorded by Josephus, who has given us the decree of the city of Halicarnassus, permitting the Jews to build oratories; a part of which decree runs thus: 'We ordain that the Jews, who are willing, men and women, do observe the sabbaths, and perform 'sacred rites according to the Jewish laws, and build ora'tories by the sea-side according to the custom of their coun'try; and if any man, whether magistrate or private person, give them any let or disturbance, he shall pay a fine to 'the city."1

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And Tertullian, among other Jewish rites and customs, such as feasts, sabbaths, fasts, and unleavened bread, mentions shore-prayers, that is, prayers by the sea-side or riverside.

These two passages are sufficient to persuade us, that it was common for the Jews to worship in these places. But * Ο δε πας λαος Ισραηλιτων κατα χωραν εμεινε διο και δυο φυλας είναι συμβέβηκεν επι τε της Ασίας και της Ευρώπης Ρωμαίοις ὑπακουσας. αι δε δέκα φυλαι περαν εισιν Ευφρατε έως δεύρο, μυριάδες απειροι, και αριθμῳ γνωσθηναι μη duvaμeva Antiq. lib. xi. cap. 5. sect. 2. κ' Οὗ ενομίζετο προσευχη ειναι. · Δεδοκται ήμιν Ιεδαίων τες βελομενες ανδρας τε και γυναίκας τα τε σαββατα αγειν, και τε ιερα συντελειν μετα της Ιεδαικος νομες, και τας προσευχας ποιείσθαι προς τη θαλασση κατα το πατριον εθος. κ. 7. A. Joseph. Antiq. lib. xiv. cap. 10. sect. 24. Judæi enim festi, sabbata et cœna pura,-et jejunia cum azymis, et orationes LITORALES, quæ utique aliena sunt à diis vestris. Tertul. ad Nat. lib. i. cap. 13.

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it may be a question, whether this practice was owing to their choice, or to some necessity laid upon them by the heathen magistrates, to perform their worship without the gates of their cities.

I shall lay together a few passages and remarks relating to this subject.

It seems to me, that Tertullian supposed the shore-prayers to be properly a Jewish custom, since he reckons them with others that were so. The terms of the decree of the people of Halicarnassus imply the same thing. And the sea-side does not appear to be mentioned as a restraint or limitation, but as a grant of a privilege, establishing the oratory in the place most agreeable to the Jews. Philo says, that when Flaccus the prefect of Egypt had been taken into custody at Alexandria by order of Caligula, the Jews offered up thanksgiving to God, spent the whole night in hymns and songs, and early in the morning flocking out of the gates of the city, they go to the neighbouring shores, for the [proseucha] oratories were destroyed; and standing in a most pure place, they lift up their voices with one 'accord.'n

It is true, their oratories at Alexandria were then all down. But yet methinks here are some signs, that the seaside was a place agreeable to them. Why else did they go out of the city so universally toward the neighbouring shores, rather than any other way? Besides, Philo expresses much satisfaction in this situation, when he calls it a most pure place.

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There is a passage very apposite to this text in the account Philo gives of the annual rejoicings the Jews were wont to make for the Septuagint translation. Wherefore,' says he, even to this day, there is kept every year a feast and solemnity in the isle of Pharos; whither not only the 'Jews, but many others also cross over, to pay a respect to 'the place, where this version was first seen. And after prayers and thanksgivings, some raise tents on the shore, others lay themselves down upon the sea-sand, in the open air, and there feast with their friends and relations, esteeming the shore more sumptuous than the furniture of the richest palaces."

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These passages have sometimes inclined me to think, that

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Αμα τη εφ δια πυλων εκχυθεντες, επι τες πλησιον αιγιαλώς αφικνυνται τας γαρ προσευχας αφηρηντο" καν τῳ καθαρωτατῳ ζαντες ανεβόησαν όμοθυ padov, K. T. X. Phil. in Flacc. p. 982. D. Πολυτελετέραν της εν βασιλείοις κατασκευης τότε την ακτήν ΝΟΜΙΖΟΝΤΕΣ. Phil. de vit. Mosis, lib. ii p. 660. A. B.

the true rendering of this text is thus: Where it had been 'thought fit that the oratory should be;' implying the Jews' choice of that situation. But if any think, that the more natural meaning of the words is, 'Where a house of prayer ' was allowed, or appointed, to be by the law;' yet I believe it ought to be supposed, that this appointment was perfectly agreeable to the Jews, if not owing to their own choice. Josephus, having mentioned the privileges bestowed upon the Jews at Alexandria by Alexander the Great, says: They continued to enjoy the same honour under his suc'cessors, who set apart for them a distinct place; that they might live in greater purity, than they could well do if 'they were mixed promiscuously with strangers; and allowed them also to be called Macedonians.'P This separating the Jews from other people was no hardship therefore but a privilege.

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St. Luke tells us, that St. Paul and his company, in their way to Jerusalem from Miletus," sailed into Syria and landed at Tyre. And finding disciples, we tarried there seven days. And when we had accomplished those days, we departed and went our way, and they all brought us on our way, with wives and children, till we were out of the city and we kneeled down on the shore and prayed," Acts xxi. 3-5. I should have concluded from this very text, that it was then usual for the Jews, or some other people, to pray by the sea-side. It appears from passages alleged above, that it was a very common practice among the Jews.

IV. We may now proceed to somewhat else. Ch. vi. 9, "Then there arose certain of the synagogue which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia, and of Asia, disputing with Stephen." This synagogue of the Libertines was at Jerusalem. But it has some relation to the state of the Jews out of their own country, as will appear presently: and therefore I consider this particular here.

Some have made a question, whether there be any more than one synagogue here spoken of. Others think the most natural meaning of the words imports as many synagogues, as there are nations, or sorts of men spoken of. The copulative particle and, is supposed a proof of it. If St. Luke had intended but one synagogue, he would have said, of the synagogue of the Libertines, Cyrenians, Alexandri

• Διέμεινε δε αυτοις ἡ τιμη και παρα των διαδόχων, οι και τοπον ιδιον αυτοις αφώρισαν, όπως καθαρωτέραν έχοιεν την διαιταν ήττον επιμισγομενων Twv aλλopvλwv, κ. λ. De Bell. lib. ii. cap. 18. sect. 7.

ans, &c. not as he does, of the Libertines, and Cyrenians, and Alexandrians.

The Jewish writers say, there were four hundred and eighty synagogues in Jerusalem. It is generally supposed by learned men, that beside the synagogues which belonged to the stated inhabitants of the city, the Jews of other countries, in which there was any considerable number of that people, had a synagogue at Jerusalem, built at their own cost, together with a school or academy adjoining, to which they might resort for divine worship, when they came to Jerusalem; and where their children might be educated and instructed in the perfect knowledge of their law. The Jewish authors do expressly mention a synawhich the Alexandrian Jews had at Jerusalem. It gogue, is highly probable, the Jews of several other nations had one there likewise.

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But the Libertines here mentioned seem not to be so called from any particular country. Libertinus or Libertine, is one who had been a slave, but has now obtained his freedom; or one who is the son of a person that had been a slave, and was afterwards made free. And it is supposed by several learned men, that the Libertines here spoken of are Jews, or proselytes of the Jewish religion, who had been slaves to Roman masters, and had been made free, or the children of such.

That these are the persons here spoken of, will appear from the following particulars.

There was a great number of the Jews at Rome. Josephus says, the embassy which came thither from Judea to petition Augustus, that Archelaus might not be their king after Herod, was joined by above eight thousand Jews at Rome. Philo informs us, that the Jews who lived at Rome, and who occupied a large quarter of the city," were chiefly such as had been taken captive at several times, and had been carried into Italy, and were made free by their Roman

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That these Jews were called Libertines will appear plainly from passages of Tacitus, and Josephus, and Suetonius, in which they speak of the banishment of the Jews from Rome in the reign of Tiberius. It was then resolved also,' says Vid Vitring. de Synag. vet. lib. i. Part. I. cap. 14. p. 253. vid. et Grot. in loc. Vid. Lightfoot Heb. et Talm. Exercit. in loc.

s Vid. Grot. in loc. Pearson. Lection. in Act. Apost. iv. sect. 7. Vitring. ubi supra. p. 254, 255. Ant. lib. xvii. cap. 13. in. - Μεγάλην της

Pwμns añoτoμn. Philo de leg. ad Cai. p. 1014. C.

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Ρωμαιοι

δε ησαν οι πλειες απελευθερωθέντες αιχμαλωτοι γαρ αχθεντες εις Ιταλιαν ύπο των κτησαμένων ηλευθερώθησαν. Ibid. D.

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