history of a persecution intended against the Jews in Egypt by Ptolemy Philopator, but which was miraculously prevented. From its style, this book appears to have been written by some Alexandrian Jew; it abounds with absurd fables. With regard to its subject, it ought in strictness to be called the First Book of Maccabees, as the event it professes to relate occurred before the achievements of that heroic family; but as it is of less authority and repute than the other two, it is reckoned after them. It is found in most ancient manuscripts of the Greek Septuagint, particularly in the Alexandrian and Vatican manuscripts; but it was never inserted in the Latin Vulgate, nor in our English Bibles. larger work, compiled by one Jason, a Hel- title of the Third and Fourth Books of the lenistic Jew of Cyrene, who wrote in Greek Maccabees. The Third Book contains the the history of Judas Maccabeus and his brethren, and an account of the wars against Antiochus Epiphanes, and his son Eupator, in five books. The entire work of Jason has long since perished; and Dr. Prideaux is of opinion that the author of this second book of Maccabees was a Hellenistic Jew of Alexandria, because he makes a distinction between the temple in Egypt and that at Jerusalem, calling the latter the Great Temple." The compilation of this unknown author is by no means equal in accuracy to the First Book of the Maccabees, which it contradicts in several instances; it is not arranged in chronological order, and sometimes also it is at variance with the inspired writings. The author concludes it, begging excuse if he had said any thing unbecoming the story; and, indeed, he had reason to do so, considering what a number of false and wicked things he retails: as, that Judas Maccabeus was alive in the 188th year of the Seleucidæ, when he died in the 152d; that Antiochus Epiphanes was killed at the temple of Nanea, in Persia, whereas he died on the frontiers of Babylon, of a terrible disease; that Nehemiah built the second temple and altar, whereas they were built sixty years before he came from Persia; that Jeremiah hid the tabernacle, ark, and altar of incense, in a cave; that Persepolis was in being one hundred years after Alexander had burnt it to ashes; that Judas did well in offering prayers and sacrifices to make reconciliation for the dead; and that Rasis did well in murdering himself to escape the fury of the Syrians. The name of Maccabees was first given to Judas, the son of Matthias, the priest of Modin, and his brethren, for the reason which has been already mentioned; and, therefore, the two books just spoken of, which give us an account of their actions, are called the First and the Second Book of the Maccabees. But because they were sufferers in the cause of their religion, others who were like sufferers in the same cause and by their sufferings bore witness to the truth, were in after times called also Maccabees by the Jews. For this reason, other two books, giving an account of other persecutions endured by the Jews, are found under the Of the Fourth Book of the Maccabees very little is known. It is destitute of every internal mark of credibility, and is supposed to be the same as the book " concerning the government or empire of reason, ascribed to Josephus by Philostratus, Eusebius, and Jerome. It is extant in some Greek manuscripts, in which it is placed after the three books of Maccabees. Dr. Lardner thinks it is the work of some unknown Christian writer. The history contained in it extends to about 160 years: beginning at Seleucus's attempt to pillage the temple, and ending just before the birth of Jesus Christ. Upon the whole, in regard to these apocryphal books, it is to be observed, they appear to have been entirely the work of Hellenistic Jews, and quite destitute of any proper claim to the authority of inspiration. The Jews, after their return from the Babylonish captivity to the time of our Saviour, were much given to religious romances; and of this sort the greater part, if not all, of these books are to be accounted. They were never extant in Hebrew, neither are they quoted in the New Testament, or by the Jewish writers, Philo and Josephus; on the contrary, they contain many things which are fabulous, false, and contradictory to the canonical scriptures. They are nevertheless possessed of some value as ancient writings, which throw considerable light upon the phraseology of Scripture, and upon the history and manners of the east. AN ILLUSTRATED HISTORY OF THE BIBLE. HISTORY OF THE OLD TESTAMENT. THE CHAPTER I. THE CREATION. — FALL OF MAN. HE first transaction recorded in history THE CREATION OF THE WORLD. "In the beginning God created the heaven and the earth." Gen. i. 1. This work is worthy the amazing power of that Supreme Being by whom it was executed. The idea of creation is truly sublime. It is, indeed, so vast that ancient as well as some modern philosophers have denied the possibility of creation, and hence have invested matter with the attribute of eternity, making it coeval with GOD. From the infallible testimony of GOD, we infer that the material elements, of which organic forms and worlds are composed, were the product of the same creative power, so clearly seen and understood by the things * The Mosaic record of the creation, as contained in the first chapter of Genesis, has been the subject of elaborate and earnest investigation by Christian interpreters and scholars in all ages. The developments of modern science were at one time viewed with jealous apprehension by friends of the Bible, lest they might be found to conflict with the inspired volume. But the more thorough, patient, and protracted the investigations of science, the more it is found to be in harmony with Revelation. The relation of geology to the cosmogony of the Bible has been discussed by able and learned Christian scholars and philosophers of our day; and the light elicited by them in the progress of their researches confirms the credibility, and reveals the divine philosophy, of the sublime and wonderful account of the work of creation. In the book of Genesis, the "beginning of every thing is ascribed to the creative power of GOD; and we are informed that over the formless and chaotic earth, darkness reigned, and "that the Spirit of God moved " or brooded "upon the face of the waters, bringing order out of confusion, light out of darkness, and this beauteous earth into a fit condition for the residence of man, and the subsistence of animal and vegetable life. The Almighty architect said, "LET THERE BE LIGHT, AND THERE WAS LIGHT." With respect to this expression, Longinus, that great judge of the beautiful and sublime, says, "It is the most noble and lofty The reader who may be interested in this subject is referred to a supplemental article annexed to the first chapter of the work, prepared expressly for it by Prof. C. H. Hitchcock of New York, formerly of Amherst College, by request of the editor. This article contains a clear and scientific exposition of the Mosaic cosmology. Showing the coincidence of the facts of geology, as now admitted, with the record in Genesis. The conclusion to which the writer comes, and in which several of the most distinguished geologists concur, confirms the divine inspiration and verity of that record; showing that it is as true to science as it is to religion; that it is both true and divine. As Prof. Dana says, "It is a declaration of authorship, both of creation and the Bible, on the first page of the sacred volume." - A. B.. |