more so at that time because of idolatry. The Egyptians were strict observers of this maxim: the Scripture takes notice that they would not eat with the Hebrews; and Herodotus says, they would neither salute a Greek, nor make use of his knife or plate. The Mobammedans have several customs of the same nature at this day; but the Hindoos have more, and observe them with the greatest superstition...it

They did not keep at an equal distance from all sorts of strangers, though they comprehended them all under the name of a Goim or Gentiles. They abhorred all idolaters, especially those that were not circumcised: for they were not the only people that practised circumcision; it was used by all the descendants of Abraham, as the Ishmaelites, Midianites, and Idumeans; and the Ammonites and Moabites that were descended from Lot. The Egyptians themselves, though their original was in no case the same with the Hebrews, looked upon circumcision as a necessary purification, and held those unclean that were not circumcised. As for the Israelites, they bore with the uncirGen. xliii. 32.

Herod. ii. This superstition the Egyptians carried so far, that they would not cat the flesh even of a clean animal, that had been cut up with the knife of a Greek.

h For several of these customs see the supplementary chapter: Appendix, No. II.

i Herod, lib. 2. p. 116. Edit. Steph. 1592. The same author says, that the Colchians, Egyptians, and Ethiopians are the only nations in the world who have used circumcision from the remotest period, an' apxns: and that the Phoenicians and Syrians who inhabit Palestine, acknow ledge they received this from the Egyptians. Ibid. p. 14.

cumcised that worshipped the true God, so far as to let them dwell in their land, provided they observed the laws of nature, and abstinence from blood. But if they got themselves circumcised, they were reputed children of Abraham, and consequently obliged to observe the whole law of Moses. The Rabbins call these last, proselytes of justice; and the faithful that were not circumcised, they call proselytes by abode, or Noachides, as being obliged to observe no precepts but those that GoD gave to Noah when he came out of the ark. In Solomon's time there were one hundred and fiftythree thousand six hundred proselytes in the land of Israel.*

The strangers that the Israelites were most of all obliged to avoid, were the nations that lay under a curse, as descended from Canaan, whom GOD had commanded them to root out. I find none but them, as I said before, with whom it was not lawful to marry.' Moses married a Midianite. Boaz is commended for having married Ruth the Moabite. Absalom's

i Selden de Jure Nat.

m

k 2 Chron. ii. 17.

i Exod. xxxiv. 16. Deut. vii. 3.

If our author's comment be right, Dr. Warburton is mistaken in saying Solomon transgressed a law of Moses, when he married Pharaoh's daughter. Div. Leg. book iv. sect. v. 2d Edit. And Dr. Jortin might less admire Theodoret's parallel between Moses and Christ, in that the former married an Ethiopian woman, and the latter espoused the church of the Gentiles. There was nothing so parti eular in the marriage of,Moses; and if there had been, the similitude, I think, would have been closer, if Moses had married two wives, for the Jews were the first fruits of the Gospel. See Dr. Jortin's Remarks on Eccles. Hist. vol. i. P. 209. E. F.

mother was the king of Geshur's daughter." Amasa was the son of an Ishmaelite, and of Abigail, David's sister. Solomon married the king of Egypt's daughter, soon after he came to the crown, and at the time when he was most in GoD's favour: P therefore what the Scripture afterwards says, to blame his marrying with strange women, must be understood of the Canaanitish women whom he married, and that, instead of endeavouring to convert them, he paid them such a criminal complaisance as to worship their idols."

Much more were marriages free among the Israelites, and it was not necessary for every one to marry in his own tribe, as many, even of the fathers of the church, have thought. This law was peculiar to heiresses, that inheritances might not be confounded.' Besides,

n 2 Sam. iii. 3.

P 1 Kings iii. 1.

1 Chron. ii. 17.

9 1 Kings xi. 1.

* Heiresses were obliged to marry not only within their own tribe, but within their own family. Numb. xxxvi. 6. Let them marry to whom they think best, only to the FAMILY of the TRIBE (or HOUSE) of their fathers shall they marry. And that the Jews so understood the law, appears from Judith viii. 2. Tobit iii. 15. This I chose to observe, because a late ingenious writer, who would seem to have examined this point, says, it does not appear that there was any other obligation even upon heiresses, than to marry only within their own TRIBE. Dr. Middleton's reflections on the inconsistencies which are found in the four Evangelists, in his Works, 8vo, vol. ii. p. 399. Not only the words of the law, and the practice of the Jews, but Grotius and the other commentators which he had be. fore him, expressly taught him otherwise. See likewise Kidder's Dem. of the Messiah, part ii. p. 416-17. where the reader, if he pleases, may find three or four other of the Doctor's assertions fully confuted. E. F.

David married Michal the daughter of Saul, of the tribe of Benjamin: and another of his wives was Ahinoam of Jezreel, a city of the tribe of Ephraim. 2 Sam. iii. 2.

CHAP. X.

Their Women and Marriages.

FROM the manner in which the Israelites lived, marriage was no incumbrance to them; it was rather a convenience, for which it was originally designed. The women were laborious as well as the men, and wrought in the house, whilst their husbands were at work in the fields. They dressed the victuals, and served them up, as appears from Homer, and from several passages in Scripture. When Sampel describes the manners of the kings to the people, he says, your king will take your daughters to be confectioners, and to be cooks, and to be bakers." The pretence which Amnon the son of David made use of to get his sister Tamar near him when he debauched her, was that he might eat meat at her hands,* which she dressed herself, notwithstanding she was a king's daughter.

The women made wearing apparel; and their common employment was weaving stuffs, as making cloth and tapestry is now, We see in Homer the instances of Penelope, Calypso, and

We learn from Herodotus, lib. 2. p. 115. Edit. Steph. 1592: that the Egyptian women were treated in the same u1 Sam. viii. 14. G

manner.

2 Sam. xiii. 6·

There are

Circe employed in the same way. examples of it in Theocritus, Terence, and many other authors.' But what appears most wonderful to me is, that this custom was still retained at Rome, among the greatest ladies, in a very corrupt age: since Augustus commonly wore clothes of his wife's, sister's, and daughter's making. For a proof out of Scripture, it is said that Samuel's mother made him a little coat, which she brought him upon festival days; and we see the virtuous wife in the Proverbs seeking wool and flax, and laying her hands to the spindle,' and giving two suits of clothes to all her servants."

All this work is done under shelter, and in the house, and does not require great strength of body for which reason the ancients did not think them fit employments for men, but left them to the women, as naturally more inclined to stay in the house, and neater, and fonder of such sort of things. And this is probably the reason why women were generally door-keepers, even to kings. There was only one servant

Theoc. Idyll 15 Ter. Heaut. Act ii. Sc. 2.

Suet. Aug. 78.

a 1 Sam. ii. 19.

b Prov. xxxi. 13, and 19, and 21.

с

Here our author follows the Vulgate, which translates Prov. xxx. 21-Omnes enim domestici ejus vestiti sunt duplicibus; and we, for all her household are clothed with scarlet; and in the Margin, or double garments; for shanim, signifies either. E. F.

But double clothing seems to be chiefly intended, because the clothing referred to is for a defence from the cold; in which case scarlet could avail no more than any other COlour; therefore our translation is evidently improper.