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found a Jewish synagogue and a considerable number of proselytes, and met with great success among the Gentiles (v. 48), but, through the violent opposition of the Jews, were obliged to leave the place, which they did in strict accordance with their Lord's injunction (v. 51, compared with Matt. x. 14; Luke ix. 5).

Till within a very recent period Antioch was supposed to have been situated where the town of Ak-Sheker now stands; but later investigations have determined its site to be adjoining the town of Yalobatch; and Mr. Arundell observed there the remains of several temples and churches, besides a theatre and a magnificent aqueduct; of the latter twenty-one arches still remained in a perfect state.

ANTIOCHUS, a name which may be interpreted he who withstands, or lasts out; and denotes military prowess, as do many other of the Greek names. It was borne by one of the generals of Philip, whose son, Seleucus, by the help of the first Ptolemy, established himself (B.c. 312) as ruler of Babylon. For eleven years more the contest in Asia continued, while Antigonus was grasping at universal supremacy. At length, in 301, he was defeated and slain in the decisive battle of Ipsus, in Phrygia. Ptolemy, son of Lagos, had meanwhile become master of southern Syria; and Seleucus was too much indebted to him to be disposed to eject him by force from this possession. In fact, the three first Ptolemies (B.C. 323-222) looked on their extra-Egyptian possessions as their sole guarantee for the safety of Egypt itself against their formidable neighbour, and succeeded in keeping the mastery, not only of Palestine and Cole-Syria, and of many towns on that coast, but of Cyrene and other parts of Libya, of Cyprus, and other islands, with numerous maritime posts all round Asia Minor. A permanent fleet was probably kept up at Samos, so that their arms reached to the Hellespont; and for some time they ruled over Thrace. Thus Syria was divided between two great powers, the northern half falling to Selcucus and his successors, the southern to the Ptolemies; and this explains the titles 'king of the north' and 'king of the south,' in the 11th chapter of Daniel. The line dividing them was drawn somewhat to the north of Damascus, the capital of CœleSyria.

The first Seleucus built a prodigious number of cities with Greek institutions, not, like Alexander, from military or commercial policy, but to gratify ostentation, or his love for Greece. To people his new cities was often a difficult matter; and this led to the bestowal of premiums on those who were willing to become citizens. Hence we may account for the extraordinary privileges which the Jews enjoyed in them all, having equal rights with Macedonians. But there was still another cause which recommended the Jews to the Syrian kings. A nation thus diffused through their ill-compacted empire, formed a band most useful to gird its parts together. To win the hearts of the Jews, was to win the allegiance of a brave brotherhood, who would be devoted to their protector, and who could never make common cause with any spirit of local independence. For this reason Antiochus the Great, and doubtless his predecessors also, put peculiar trust in Jewish garrisons.

ANTIOCHUS

41. [Antiochus the Great.]

Again: through the great revolution of Asia, the Hebrews of Palestine were now placed nearly on the frontier of two mighty monarchies; and it would seem that the rival powers bid against one another for their good will-so great were the benefits showered upon them by the second Ptolemy. Even when a war broke out for the possession of Cole-Syria, under Antiochus the Great, and the fourth Ptolemy (B.C. 218, 217), though the people of Judæa, as part of the battlefield and contested possession, were exposed to severe suffering, it was not the worse for their ultimate prospects. Antiochus at least, when at a later period (B C. 198) left master of southern Syria, did but take occasion to heap on the Jews and Jerusalem new honours and exemptions.

The Syrian empire, as left by Antiochus the Great to his son, was greatly weaker than that which the first Seleucus founded. Scarcely, indeed, had the second of the line begun to reign (B.C. 280) when four sovereigns in Asia Minor established their complete independence :-the kings of Pontus, Bithynia, Cappadocia, and Pergamus. In the next reign-that of Antiochus Theos-the revolt of the Parthians under Arsaces (B.c. 250) was followed speedily by that of the distant province of Bactriana. For thirty years together the Parthians continued to grow at the expense of the Syrian monarchy. The great Antiochus passed a life of war (B.c. 223-187). In his youth he had to contend against his re volted satrap of Media, and afterwards against his kinsman Achæus, in Asia Minor. Besides this, he was seven years engaged in successful campaigns against the Parthians and the king of Bactriana; and, finally, met unexpected and staggering reverses in war with the Romans, so that his last days were inglorious and his resources thoroughly broken. reign of his son, Seleucus Philopator (B.c. 187176), we know little, except that he left his kingdom tributary to the Romans [see also SELEUCUS PHILOPATOR]. In Daniel, xi. 20, he is named a raiser of taxes, which shows what was the chief direction of policy in his reign. Seleuens having been assassinated by one of his courtiers, his brother Antiochus Epiphanes hastened to occupy the vacant throne, although the natural heir, Demetrius, son of Seleucus, was alive, but a hostage at Rome. In Daniel xi. 21 it is indicated that he gained the kingdom by flatteries; and there can be no doubt that a most lavish bribery was his chief instrument. According to the description in Livy (xli. 20), the magnificence of his largesses had almost the appearance of insanity.

Respecting the

A prince of such a temper and in such a position, whose nominal empire was still extensive,

ANTIOCHUS

though its real strength and wealth were depart- | ing, may naturally have conceived, the first moment that he felt pecuniary need, the design of plundering the Jewish temple. At such a crisis. the advantage of the deed might seem to overbalance the odium incurred: yet, as he would convert every Jew in his empire into a deadly enemy, a second step would become necessary

42. [Antiochus Epiphanes.]

to crush the power of the Jews, and destroy their national organization. The design, therefore, of prohibiting circumcision and their whole ceremonial, would naturally ally itself to the plan of spoliation, without supposing any previous enmity against the nation on his part. We have written enough to show how surprising to the Jews must have been the sudden and almost incredible change of policy on the part of the rulers of Syria; and how peculiarly aggravated the enmity Antiochus Epiphanes must in any case have drawn on himself. Instead of crushing his apparently puny foes, he raised up heroes against himself [MACCABEES], who, helped by the civil wars of his successors, at length achieved the deliverance of their people; so that in the 170th year of the Seleucida (B.c. 143) their independence was formally acknowledged, and they began to date from this period as a new birth of their nation.

The change of policy, from conciliation to ruel persecution, which makes the reign of Epiphanes an era in the relation of the Jews to the Syrian monarchy, has perhaps had great permanent moral results. It is not impossible that perseverance in the conciliating plan might have sapped the energy of Jewish national faith: while it is certain that persecution kindled their zeal and cemented their unity. Jerusalem, by its sufferings, became only the more sacred in the eyes of its absent citizens; who vied in replacing the wealth which the sacrilegious Epiphanes had ravished. According to 1 Maccab. vi. 1-16, this king died shortly after an attempt to plunder a temple at Elymais; and Josephus follows that account.

An outline of the deeds of the kings of Syria in war and peace, down to Antiochus Epiphanes, is presented in the 11th chapter of Daniel; in which Epiphanes and his father are the two principal figures. The wars and treaties of the kings of Syria and Egypt from B.C. 280 to B.C. 165 are described so minutely and so truly, in vv. 6-36, as to force all reasonable and well-informed men to choose between the alternatives, either that it is a most signal and luminous prediction, or that it was written after the event.

Besides Antiochus Epiphanes, the book of Maccabees mentions his son, called Antiochus

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Eupator, and another young Antiochus, son of Alexander Balas, the usurper; both of whom were murdered at a tender age. In the two last chapters of the book a fourth Antiochus appears, called by the Greeks Sidetes, from the town of Sida, in Pamphylia. This is the last king of that house, whose reputation and power were not unworthy of the great name of Seleucus. In the year B.C. 134 he besieged Jerusalem, and having taken it next year, after a severe siege, he pulled down the walls, and reduced the nation once more to subjection, after only ten years' independence.

ANTIPAS, a person named as 'a faithful witness, or martyr, in Rev. ii. 13.

2. ANTIPAS, or HEROD-ANTIPAS. DIAN FAMILY.]

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[HERO

ANTIPATER. [HERODIAN FAMILY.] ANTIPATRIS, a city built by Herod the Great, on the site of a former place called Caphar-saba. The spot was well watered, and fertile; a stream flowed round the city, and in its neighbourhood were groves of large trees. Caphar-saba was 120 stadia from Joppa; and between the two places Alexander Balas drew a treneh, with a wall and wooden towers, as a defence against the approach of Antiochus. Antipatris also lay between Casarea and Lydia, its distance from the former place being twenty-six Roman miles. On the road from Ramlah to Nazareth, north of Ras-el Ain, there is a village called Kaffr Saba; and as its position is almost in exact agreement with the position assigned to Antipatris, it is supposed to be the same place, this Kaffr Saba being no other than the reproduced name of Caphar-saba, which, as in many other instances, has again supplanted the foreign, arbitrary, and later name of Antipatris. St. Paul was brought from Jerusalem to Antipatris by night, on his route to Cæsarea (Acts xxiii. 31).

ANTÓNIA, a fortress in Jerusalem, on the north side of the area of the temple, often metioned by Josephus in his account of the later wars of the Jews. It was originally built by the Maccabees, under the name of Baris, and was afterwards rebuilt with great strength and splendour by the first Herod. This fortress is the

castle into which Paul was carried from the temple by the soldiers: from the stairs of which he addressed the people collected in the adjacent court (Acts xxi. 31-40).

APE. The word is in the Hebrew KoPH, and it occurs only in 1 Kings x. 22 and 2 Chron. ix. 21, as among the curiosities in natural history brought back by Solomon's ships from their distant voyages to Ophir. The name seems to have been introduced along with the animals, for in Sanscrit and Malabaric kapi is the name for an ape. We cannot of course attempt to determine the species brought into Palestine on the occasion indicated; and the probability indeed is, that the name is a general one for all or any of the quadrumana of which the Hebrews had any knowledge. When we consider the mode in which these animals were introduced, it is curious to compare this with the scene in the tomb of Thothmes III. at Thebes, where the presents and tributes of various distant nations. are represented as being brought to the king. Among these are several living animals, includ

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APEL'LES, a Christian at Rome, whom Paul salutes in his Epistle to the Church there (Rom. xvi. 10), and calls approved in Christ,' i. e. an approved Christian. According to the old church traditions Apelles was one of the seventy disciples, and bishop either of Smyrna or Heracleia.

APHAR'SACHITES or APHARSATHCHITES, the name of the nation to which belonged one portion of the colonists whom the Assyrian king planted in Samaria (Ezra iv. 9; v. 6).

A'PHEK: the name signifies strength; hence a citadel or fortified town. There were at least three places so called, viz. :

1. APHEK, a city in the tribe of Asher (Josh. xiii. 4; xix. 30), called Aphik in Judg. i. 31, where we also learn that the tribe was unable to gain possession of it. A village called Afka is still found in Lebanon, situated at the bottom of a valley, and may possibly mark the site of this Aphek.

2. APHEK, a town near which Benhadad was defeated by the Israelites (1 Kings xx. 26. sq.), which seems to correspond to the Aphaca of Eusebius, situated to the east of the Sea of Galilee, and which is mentioned by Burckhardt, Seetzen, and others under the name of Feik.

3. APHEK, a city in the tribe of Issachar, not far from Jezreel, where the Philistines twice encamped before battles with the Israelites (1 Sam. iv. 1; xxix. 1; comp. xxviii. 4). Either

APOCRYPHA

this or the first Aphek, but most probably this, was the Aphek mentioned in Josh. xii. 18, as a royal city of the Canaanites.

APHE'KAH, a town in the mountains of Judah (Josh. xv. 23).

APHER'EMA, one of the three toparchies added to Judæa by the kings of Syria (1 Mace. xi. 34). This is perhaps the Ephræm or Ephraim mentioned in John xi. 54.

APH'SES, head of the eighteenth sacerdotal family of the twenty-four into which the priests were divided by David for the service of the temple (1 Chron. xxiv. 15).

APOCRYPHA (hidden, secreted, mysterious), a term in theology, applied in various senses to denote certain books claiming a sacred cha

racter.

In the Bibliothèque Sacrée, by the Rev. Dominican Fathers Richard and Giraud (Paris, 1822), the term is defined to signify-(1) anonymous or pseudepigraphal books; (2) those which are not publicly read, although they may be read with edification in private; (3) those which do not pass for authentic and of divine authority, although they pass for being composed by a sacred author or an apostle, as the Epistle of Barnabas; and (4) dangerous books composed by ancient heretics to favour their opinions. They also apply the name 'to books which, after having been contested, are put into the And Jahn applies it in its most strict sense, and canon by consent of the churches, as Tobit,' &c.

that which it has borne since the fourth century, to books which, from their inscription or the author's name, or the subject, might casily be taken for inspired books, but are not so in reality.

The apocryphal books, such as the 3d and 4th books of Esdras, the Book of Enoch, &c., which were all known to the ancient Fathers, have descended to our times; and, although incontestably spurious, are of considerable value from their antiquity, as throwing light upon the religious and theological opinions of the first centuries. The most curious are the 3rd and 4th books of Esdras, and the Book of Enoch, which has been but recently discovered, and has acquired peculiar interest from its containing the passage cited by the apostle Jude [ENOCH]. Nor are the apocryphal books of the New Testament destitute of interest. Although the spurious Acts extant have no longer any defenders of their genuineness, they are not without their value to the Biblical student, and have been applied with success to illustrate the style and language of the genuine books, to which they bear a close analogy. Some of the apocryphal books have not been without their defenders in modern times. They are, however, regarded by most as originally not of an earlier date than the second century, and as containing interpolations which betray the fourth or fifth: they can, therefore, only be considered as evidence of the practice of the Church at the period when they were written.

Most of the apocryphal Gospels and Acts noticed by the fathers, and which are generally thought to have been the fictions of heretics in the second century, have long since fallen into oblivion. Of those which remain, although some have been considered by learned men as

APOLLOS

genuine works of the apostolic age, yet the |
greater part are universally rejected as spurious,
and as written in the second and third centuries.
Whatever authority is to be ascribed to these do-
cuments, it cannot be denied that the early
Church evinced a high degree of discrimination
in the difficult task of distinguishing the genuine
from the spurious books. It is not so easy a
matter,' says Jones, as is commonly imagined,
rightly to settle the canon of the New Testa-
ment. For my own part, I declare, with many
learned men, that in the whole compass of learn-
ing I know no question involved with more in-
tricacies and perplexing difficulties than this'
(New and Full Method, ĭ. 15). This writer con-
ceives that testimony and tradition are the prin-
cipal means of ascertaining whether a book be
canonical or apocryphal. Inquiries of this kind,
however, must of necessity be confined to the
few. The mass of Christians, who have neither
time nor other means of satisfying themselves,
must confide, in questions of this kind, either in
the judgment of the learned, or the testimony at
least, if not the authority, of the Church; and it
ought to be a matter of much thankfulness to the
private Christian, that the researches of the most
learned and diligent inquirers have conspired, in
respect to the chief books of Scripture, in adding
the weight of their evidence to the testimony of
the Church Universal.

APOLLO'NIA, a city of Macedonia, in the province of Mygdonia, situated between Amphipolis and Thessalonica, thirty Roman miles from the former, and thirty-six from the latter. St. Paul passed through Amphipolis and Apollonia in his way to Thessalonica (Acts xvii. 1).

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as Paul in abandoning the figments of Judaism, and insisted less on the (to the Jews) obnoxious position that the Gospel was open to the Gentiles. There was nothing, however, to prevent these two eminent men from being perfectly united in the bonds of Christian affection and brotherhood. When Apollos heard that Paul was again at Ephesus, he went thither to see him; and as he was there when the first Epistle to the Corinthians was written (A.D. 59), there can be no doubt that the apostle received from him his information concerning the divisions in that church, which he so forcibly reproves. It strongly illustrates the character of Apollos and Paul, that the former, doubtless in disgust at those divisions with which his name had been associated, declined to return to Corinth; while the latter, with generous confidence, urged him to do so (1 Cor. xvi. 12). Paul again mentions Apollos kindly in Tit. iii. 13, and recommends him and Zenas the lawyer to the attention of Titus, knowing that they designed to visit Crete, where Titus

then was.

APOSTLE, a person sent by another; a mes

senger.

The term is generally employed in the New Testament as the descriptive appellation of a comparatively small class of men, to whom Jesus Christ entrusted the organization of his church and the dissemination of his religion among mankind. At an early period of his ministry he ordained twelve' of his disciples that they should be with him.' 'These he named apostles.' Some time afterwards he gave to them power against unclean spirits to cast them out, and to heal all manner of disease;' and he sent them to APOLLOS, a Jew of Alexandria, is described preach the kingdom of God' (Mark iii. 14; Matt. as a learned, or, as some understand it, an x. 1-5; Mark vi. 7; Luke vi. 13; ix. 1). To eloquent man, well versed in the Scriptures and them he gave 'the keys of the kingdom of God,' the Jewish religion (Acts xviii. 24). About A.D. and constituted them princes over the spiritual 56 he came to Ephesus, where, in the synagogues, Israel, that people whom God was to take from ' he spake boldly the things of the Lord, know- among the Gentiles, for his name' (Matt. xvi. ing only the baptism of John' (ver. 25); by 19; xviii. 18; xix. 28; Luke xxii. 30). Previously which we are probably to understand that he to his death he promised to them the Holy Spirit, new and taught the doctrine of a Messiah, whose to fit them to be the founders and governors of coming John had announced, but knew not that the Christian church (John xiv. 16, 17, 26; xv. Jesus was the Christ. His fervour, however, at- 26, 27; xvi. 7-15). After his resurrection he tracted the notice of Aquila and Priscilla, whom solemnly confirmed their call, saying, As the Paul had left at Ephesus; and they instructed Father hath sent me, so send I you; and gave him in this higher doctrine, which he thenceforth them a commission to ‘preach the Gospel to every taught openly, with great zeal and power (ver. creature' (John xx. 21-23; Matt. xviii. 18-20). 26). Having heard from his new friends, who After his ascension he, on the day of Pentecost, were much attached to Paul, of that apostle's communicated to them those supernatural gifts proceedings in Achaia, and especially at Corinth, which were necessary to the performance of the he resolved to go thither, and was encouraged in high functions he had commissioned them to exthis design by the brethren at Ephesus, who fur-ercise; and in the exercise of these gifts, they, in nished him with letters of introduction. On his arrival there he was very useful in watering the seed which Paul had sown, and was instrumental in gaining many new converts from Judaism. There was perhaps no apostle or apostolical man who so much resembled Paul in attainments and character as Apollos. His immediate disciples became so much attached to him, as well nigh to have produced a schism in the Church, some saying, I am of Paul;' others, I am of Apollos;' others, I am of Cephas' (1 Cor. iii. 4-7, 22). There must, probably, have been some difference in their mode of teaching to occasion this; and from the first Epistle to the Corinthians it would appear that Apollos was not prepared to go so far

the Gospel history and in their epistles, with the Apocalypse, gave a complete view of the will of their Master in reference to that new order of things of which he was the author. They had the mind of Christ.' They spoke 'the wisdom of God in a mystery.' That mystery' God revealed to them by his Spirit,' and they spoke it not in words which man's wisdom teacheth, but which the Holy Ghost teacheth.' They were 'ambassadors for Christ,' and besought men, in Christ's stead, to be reconciled to God.' They authoritatively taught the doctrine and the law of their Lord; they organized churches, and required them to keep the traditions,' i. e. the doctrines and ordinances delivered to them' (Acts ii.

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1 Cor. ii. 16; ii. 7, 10, 13; 2 Cor. v. 20; 1 Cor.
xi. 2). Of the twelve originally ordained to
the apostleship, one, Judas Iscariot, fell from it
by transgression,' and Matthias, 'who had com-
panied' with the other Apostles all the time
that the Lord Jesus went out and in among
them,' was by lot substituted in his place (Acts i.
17-26). Saul of Tarsus, afterwards termed Paul,
was also miraculously added to the number of
these permanent rulers of the Christian society
(Acts ix.; xxii.; xxvi. 15-18; 1 Tim. i. 12; ii. |
7; 2 Tim. i. 11).

APPEAL

had, in the strict sense of the term, no successors Their qualifications were supernatural, and their work, once performed, remains in the infallible record of the New Testament, for the advantage of the Church and the world in all future ages. They are the only authoritative teachers of Christian doctrine and law. All official men in Christian churches can legitimately claim no higher place than expounders of the doctrines and administrators of the laws found in their writings.

The

The word apostle' occurs once in the New Testament (Heb. iii. 1) as a descriptive desiguation of Jesus Christ: The apostle of our profession,' i. e. the apostle whom we profess or acknowledge. The Jews were in the habit of applying the corresponding Hebrew term to the person who presided over the synagogue, and directed all its officers and affairs. Church is represented as the house or family of God,' over which he had placed, during the Jewish economy, Moses, as the superintendent, -over which he has placed, under the Christian economy, Christ Jesus. The import of the term apostle, is--divinely-commissioned superintendent; and of the whole phrase, the apostle of our profession,' the divinely-commissioned superintendent, whom we Christians acknowledge, in contradistinction to the divinely-appointed superintendent Moses, whom the Jews acknowledged.

It is scarcely worth while to remark that the Creed, commonly called The Apostles', though very ancient, has no claim to the name, except as it contains apostolical doctrine.

The characteristic features of this highest office in the Christian church have been very accurately delineated by M'Lean, in his Apostolic Commission. It was essential to their office1. That they should have seen the Lord, and been eye and ear witnesses of what they testified to the world (John xv. 27). This is laid down as an essential requisite in the choice of one to succeed Judas (Acts i. 21, 22) Paul is no exception here; for, speaking of those who saw Christ after his resurrection, he adds, and last of all he was seen of me' (1 Cor. xv. 8). And this he elsewhere mentions as one of his apostolic qualifications: 'Am I not an apostle? have I not seen the Lord?' (1 Cor. ix. 1). So that his seeing that Just One and hearing the word of his mouth' was necessary to his being a witness of what he thus saw and heard' (Acts xxii. 14, 15). 2. They must have been immediately called and chosen to that office by Christ himself. This was the case with every one of them (Luke vi. 13; Gal. i. 1), Matthias not excepted; for, as he had been a chosen disciple of Christ before, so the Lord, by determining the lot, declared his APPEAL. The right of appeal to superio choice, and immediately called him to the office tribunals has generally been considered an esof an apostle (Acts i. 24-26). 3. Infallible in-sential concomitant of inferior judicatories. spiration was also essentially necessary to that office (John xvi. 13; 1 Cor. ii. 10; Ġal. i. 11, 12). They had not only to explain the true sense and spirit of the Old Testament (Luke xxiv. 27; Acts xxvi. 22, 23; xxviii. 23), which were hid from the Jewish doctors, but also to give forth the New Testament revelation to the world, which was to be the unalterable standard of faith and practice in all succeeding generations (1 Pet. i. 25; 1 John iv. 6). 4. Another apostolic qualification was the power of working miracles (Mark xvi. 20; Acts ii. 43), such as speaking with divers tongues, curing the lame, healing the sick, raising the dead, discerning of spirits, conferring these gifts upon others, &c. (1 Cor. xii. 8-11). These were the credentials of their divine mission (2 Cor. xii. 12). Miracles were necessary to confirm their doctrine at its first publication, and to gain credit to it in the world as a revelation from God, and by these God bare them witness' (Heb. ii. 4). 5. To these characteristics may be added the universality of their mission. Their charge was not confined to any particular visible church, like that of ordinary pastors, but, being the oracles of God to men, they had the care of all the churches' (2 Cor. xi. 28). They had a power to settle their faith and order as a model to future ages, to determine all controversies (Acts xvi. 4), and to exercise the rod of discipline upon all offenders, whether pastors or flock (1 Cor. v. 3-6; 2 Cor. x. 8; xiii. 10).

It must be obvious, from this scriptural account of the apostolical office, that the Apostles

When, from the paucity of the population or any other cause, the subjects of litigation are few. justice is usually administered by the first anthority in the state, from whose award no appeal can lie. But when the multiplication of causes precludes the continuance of this practice, and one or more inferior courts take cognizance of the less important matters, the right of appeal to the superior tribunal is allowed, with increasing restrictions as, in the course of time, subjects of litigation multiply, and as the people become weaned from the notion that the administration of justice is the proper function of the chief civil magistrate.

In the desert Moses at first judged all causes himself; and when, finding his time and strength unequal to his duty, he, at the suggestion of Jethro, established a series of judicatories in a numerically ascending scale (Exod. xviii. 13-26), he arranged that cases of difficulty should be referred from the inferior to the superior tribunals. aud in the last instance to himself. Although not distinctly stated, it appears from various circumstances that the clients had a right of appeal, similar to that which the courts had of reference. When the prospective distribution into towns, of the population which had hitherto remained in one compact body, made other arrangements necessary, it was directed that there should be a similar reference of difficult cases to the metropolitan court or chief magistrate (the judge that shall be in those days') for the time being (Deut. xvi. 18; xvii. 8-12). That there was a concur

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