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petual gloom, and filled with all kinds of shadows and aparitions." Here they live, forever dying, condemned to a sort of immortal and interminable death. Extinction of their being is not permitted, lest their pains should end. They are tormented with the sense of immediate woe; and as their actual sufferings are inadequate, a fearful apprehension of coming evils, administers, like an inexhaustable fountain, a constant supply of anguish. All hope has utterly perished from their thought.12

Philo speaks of no day of judgment, or formal arraignment and trial, hereafter; and it is evident that he holds no resurrection of the body. This indeed, his Platonic notions would have led him to regard as an incumbrance to the soul. The future punishment, or condition, of the wicked, he never represents by fire, either in literal or figurative language.13 Their sufferings are those of the mind, rather than the effect of external causes, though aggravated, perhaps, by the hideousness of their situation. Gehenna does not occur in his works. His favorite epithet for eternal, or endless, is aidois; which, with some other words, signifying immortal, interminable,

11 Quod a Deo mittantur Somnia. lib. iii. Tom. i. p. 676. 12 De Posteritate Caini, Tom. i. p. 233. De Præmis et Pœniis, Tom. ii. pp. 419, 420.

13 Eichhorn (Einleitung in die apokryph. S. &c. 180,) says, that Philo, in one passage, (viz. De Vita Mosis, Tom. ii. p. 95,) speeks of a fearful judgment-day for the wicked after death, when the elements, air, fire, and water, shall combine against them. But this is a mistake: Philo is here describing the judgment and plagues inflicted on the living Egyptians in the time of Moses.

&c., he applies to future misery. So far as we observed, aionios is never so applied, though some of its compounds are used in two or three instances,14 with reference to that subject. This latter epithet is sometimes connected with the name of God; but there he defines it to mean continual, rather than endless.15 In other cases, again, it is applied to the affairs of this world; and sometimes it would appear to be merely emphatic, or, as the grammarians say, intensive.16

Such are the direct and constituent facts, from which we are to judge of the opinions and phraseology of the Egyptian Jews, at this time, concerning the future state.

2. The Jews of Palestine A. D. 1, 2. — Among these, the earliest trace that we discover of the doctrine, either of future reward or punishment, is at the first or second year of the Christian era. Two eminent men at Jerusalem, who appear to have been Pharisees, took the occasion of Herod's sickness to destroy an image which that tyrant had placed over the gate of the temple ; and Josephus says that they excited the people to aid the work, telling them that 'If any danger should arise, it was glorious to die for their country's law; because the souls of such as came to this end, were immortal, and the everlasting [aionios,] enjoyment of happiness awaited them; while the ignoble, who were ignorant of wisdom, and had not learned to regard their souls, preferred a death by sickness, to one endured for the

14 Philo. Tom. ii. pp. 419, 420. 16 Tom. ii. p. 667.

15 Tom. i. p. 342.

sake of virtue.' When they were afterwards arraigned, and asked how they could be so joyful under their sentence, they are said to have replied, that it was because they should enjoy greater happiness after death.'17 Such are the motives which Josephus attributes to them. It is true, that in another work which he wrote at a later period, with better information, and with greater accuracy, he relates these circumstances at large, repeats the language of the two patriots, but omits the particular sentiments we have here quoted.18 Whether this omission was accidental or designed, it would be in vain to inquire, as it would be impossible to determine.

A. D. 11.—A. D. 70.-It is when treating of the Jewish affairs at the former of these dates, that Josephus introduces his full and labored account of the religious sects in Palestine. But as it is evident that he describes them partly from his own personal acquaintance with them in the latter years of their nation, we may refer his statement to the whole of the period now designated. He says that the Pharisees (of whom he was one,) held that souls possess an immortal vigor,-that all souls are incoruptible; and that, under the earth, there are rewards and punishments for them, accordingly as they have been virtuous or vicious in the present life;

17 Josephus, Jewish War, B. i. ch. xxiii. 2, 3. In quoting Josephus, I shall follow as closely as I can, the original text. The reader may compare Whiston's translation, which is not exact, nor always true to the meaning, by consulting the places referred to.

18 Joseph. Artiq. B. xvii. ch. vi. 2, 3.

that only the good have the privilege of passing into other bodies, and living again; but that the souls of the bad are allotted to an eternal prison, [aidios eirgmos,] and punished with eternal Such was the retribution, [aidios timoria.] doctrine of the Pharisees, who were by far the most numerous sect, and who alone had much influence with the populace. The Sadducees, on the other hand, who were few in number, belonging to the first families, and destitute of zeal, as well as unpopular, believed that the soul perished with the body, denying that it survived, and rejecting the doctrine of punishments and rewards in Hades. The Essenes, amounting only to four thousand, lived in deserts, shut out from the intercourse of the world. They taught that souls come forth out of the rarest and most subtile air, and are drawn, by certain natural attraction, into our [earthly] bodies, where they are shut up as in a prison. Though the body perishes, the soul is immortal, and continues forever. When set free from the bonds of the flesh, it rejoices, as being released from long bondage, and mounts aloft. Like the greeks, the Essenes believed that good souls have their abode beyond the ocean, in a place oppressed neither with storms nor with heat, but refreshed by gentle zephyrs that breathe continually from the sea; while the souls of the bad are sent to a dark and tempestuous cavern, full of incessant punishments, [adialieptos timoria.] 19

.

19 Antiq. B. xviii, ch. i. 2-6, and Jewish War, B. ii. ch. viii. 2-14.

A. D. 32.-A. D. 63. To this time belong the few statements and references which we find in the New Testament: The Sadducees . say that there is no resurrection; or, as Dr. Campbell chooses to render it, no future life.' The scribes or Pharisees, on the other hand, approved our Saviour's vindication of that doctrine. 20 'The Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess both.' 21 St. Paul, in his defence before Felix, says, with reference to his Jewish persecutors, who, no doubt, were Pharisees,, I have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust:'22 meaning, perhaps, that the Jews allowed a resurrection, and that he extended it both to the just and unjust. It would seem, too, from the facts already presented, that, in these passages, resurrection [anastasis,] is to be taken, not exclusively, in the peculiar Christian sense of that term, but as embracing, within the range of its signification, what Josephus calls a passing into other bodies, and living again.' Such are the notices which the New Testament affords of the opinions both of the Pharisees and Sadducees concerning the future state. The Essenees, shut out from the rest of the world, can have had little influence on the community at large; and they are neither mentioned, nor so far as we can

30 Matt. xxii. 23-34, comp. Mark xii, 18-28. Luke xx. 27-39.

21 Acts xxiii. 8.

22 Acts xxiv. 15,

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