marks a new era in the history of our subject : It recognizes the doctrine of future retribution, and of a resurrection from the dead. As its plan, however, is historical, these topics are only introduced incidentally in the course of the narrative, without an attempt at a full delineation; but the views of the authors, (for the history is fabulous,) may be gathered, with sufficient perspicuity, from the language which they ascribe to their heroes. Of seven Jewish brethren, put to death for their religion, by the Syrian king, the second says to the tyrant, Thou, like a fury, takest us out of the present life; but the King of the world shall raise us up, who have died for his laws, unto everlasting renewal of life.' The fourth, in his suffering, says, 'It is good, being put to death by men, to look for hope from God, to be raised up again by him; as for thee thou shalt have no resurrection to life.' The sixth is exhorted by the weeping mother, who is herself about to suffer death, to meet his doom courageously Doubtless,' says she, 'the Creator of the world, who formed the race of man, and devised the beginning of all things, will also, in mercy, give you breath and life again, as ye now regard not yourselves, for his laws' sake.. Fear not this tormentor; but be worthy of thy brethren, and submit to death, that I may receive thee again, in mercy, with thy brethren.'

The

son then turns to the tyrant, and says, 'Our brethren, who have now suffered a short pain, are dead under God's covenant of perpetual life.'94

On another occasion, a Jewish elder, who

94 2 Macc. vii. 9, 14, 23, 29, 36.

had thrown himself from a high tower into the midst of the besiegers, and rent open his body in the fall, 'plucked out his bowels, and taking them in both his hands, he cast them upon the throng, and calling upon the Lord of life and spirit to restore him those again, he thus died.'95 Of course, it was the same body, with all its parts, that was to be restored. Here, then, we have at length found the hope, plainly expressed, (as it always is, when strongly felt,) of a future resurrection, for those at least who died in defence of the law. It seems, indeed, that this resurrection was not to be universal. The impious tyrant is reminded, on the other hand, that for him there will be no resurrection to life; and even the mother encourages her son to expect a renewal of breath and life, on condition only of devoting himself; and on this ground alone does she hope to receive him again, with his martyred brethren. From another passage, it appears, that the Jewish soldiers who, in seasons of persecution, fell in battle for their country, might expect a resurrection; but, then, it was requisite, in order either to secure them that privilege, or else to obtain for them present comfort, (which of these objects is not distinctly stated,)-it was requisite that the survivors should pray for them, and make an offering for their transgression, that they might be delivered from their sin.96 Such is the broken sketch, which this book affords, of the doctrine of a resurrection. We must remember that its tenets can, with certainty, be attributed only to the Egyptian Jews. As to the divine

95 2 Macc. xiv. 46. 96 do. xii. 34-45.

retribution, the authors would seem, from the tenor of their appeals, to have thought that, in the general course of human experience, it was executed in this life. But in extraordinary cases, they carry it forward into the future state: the great reward, particularly of an heroic death in behalf of the law, was, an ultimate reanimation of the body; the future punishment of impious and cruel monsters, was, so far as we can discover, only a denial of that favor; in which case, they would remain forever in hades.97

90 B. C.-A. D. 1.-To this time belongs the Wisdom of Solomon, so called, which, like several of the works last noticed, came from the Egyptian school. It was the production of some Jew, probably a native of Alexandria, and evidently a devotee of the Greek philosophy which there flourished. This he combines with the ancient doctrine of his own people, after the manner of the Eclectic sect; and so forms an accomodation of the two systems. The precise time at which the book was written, is uncertain; some bringing it down to the close of this century, some carrying it back towards the beginning, and others choosing to place it nearer the middle. On account of the peculiar character of its speculations, the want of systematic arrangement, and the mixture of ancient opinions with the later, it is very difficult to present, or even to conceive,

97 It appears, from 2 Macc. vi, 23, that Hades, (here translated the grave, in our common version,) was still considered as the common receptacle of the dead, to which those who were afterwards to rise, descended, as well as others, at their decease.

a definite idea of the views it was intended to exhibit of the future state. One thing, however, is manifest the doctrine of rewards and punishments after death is here taught more fully than in the second of Maccabees. Still, the author seems to have admitted no resurrection of the body an idea, which indeed would not have accorded well with his Platonic notions. He recognizes Hades as the place of the dead;98 and, for all that appears, as their perpetual abode. There, the righteous rest in peace, and enjoy immortality, judging the nations, and having dominion over the people. The Lord shall give them a glorious kingdom and a beautiful crown. When the godly die, their hope is full of the immortality reserved for them; but the wicked have no hope nor comfort in the day of their trial. They are called to give in the account of their sins and they come with fear. They behold, in terror and hopeless regret, the righteous whom they had scorned on earth. Their habitation is in darkness, of which, the night that once fell on the Egyptians, is but a figure. The Almighty, in his wrath, shall turn all the elements against them; thunder-bolts from on high, and hailstones shall be discharged upon them; the sea shall rage against them, and a mighty wind blow them 99 Such is the difference in the future conaway. ditions of the two classes of mankind. The author, however, does not appear to have become so thoroughly imbued with his new doctrine, as to free himself altogether from the sentiments and

98 Wisdom i. 14; ii. 1, especially xvi, 13; xvii. 14. 99 Wisdom xviii. 21, and chapters ii.-v.

phraseology of former ages. Sometimes he refers the whole plan of retribution to another life, and draws from thence the leading motives for our guidance in the present. Sometimes again, especially when surveying the Old Testament history, he expatiates only on the rewards of piety in the favors of this life, and a glorious renown; and illustrates the evil of transgression, by the temporal judgments executed on offenders.100 The Egyptians, in the time of the plagues, were 'judged in wrath and tormented'; the extirpation of the idolatrous Canaanites was; a judgment worthy of God,' in which they suffered the extremity of damnation.' 1

As related to these phrases, we may here introduce the only particular, requiring our notice, in another Jewish work, supposed to have been written about the Christian era: the Apochryphal addition to the Book of Esther. The day of judgment' is used for the time when God awards to me the retributions of his providence. In the signal avenging the Jews under king Ahasuerus, it is said that their case and that of their heathen foes came at the hour and time and day of judgment before God, among all nations; and so God remembered his people and justified his inheritance.' 2

To sum up the whole: from the Babylonish captivity to the end of the Old Testament, there is no proof that the Jews had altered their opin

100 See chapters viii. x-xii. xvi. xvii,

1 do. xi. 9; xii. 26, 27.

2 Apocryphal Esther x. 11, 12.