thousands around their desecrated altars. The hill on which the temple stood was soon crowned with a mass of flames which illuminated Jerusalem and the entire chain of mountainous ridges by which the city was girdled. Ere long the work of destruction was complete, and this structure, recently so glorious, was a shapeless mass of smoking ruins.

The Emperor Julian, through hatred of Christianity, resolved to rebuild the temple of Jerusalem, and restore it to the Jews; but miraculous fires drove away the workmen who were employed in clearing the foundations, and the attempt was abandoned. Soon after the conquest of Jerusalem by the Saracens, the Caliph Omar erected a magnificent mosque on the neglected spot where the Temple of Solomon once stood, and this edifice is not less venerated by the Mohammedans than the original structure was by the Jews. T.

TEMPTATION, trial or proof, which may be taken either in a good or bad sense according to the design of the tempter. Thus, when God tempted Abraham by commanding him to sacrifice Isaac, the word is used in its good sense, for a trial of faith and obedience. Temptation, however, is more frequently used to signify the enticements to sin, held out by the devil and by wicked men. C.

TEMPTATION OF CHRIST. The remarkable account of Christ's temptation is contained in the fourth chapter of Saint Matthew's Gospel. It is designed to show us by a striking example, how the temptations and suggestions of the evil spirit are to be resisted, and also to afford us the consoling hope of Our Blessed Saviour's sympathy and assistance, seeing that "he was in all points tempted as we are." (Heb. 2. 13; 4. 15.)

TEMPTER. See DEVIL, and SATAN.

TENT. Tents or pavilions, constructed from the skins of animals, formed the first habitations of the human family. Those temporary residences, admitting of easy removal, were particularly suited to the habits of pastoral and nomade tribes; they have been employed in the East in all ages; being still used by the Arabs, Tartars, Affghans, and other wandering nations. Jabal, the son of Lamech, was "the father of such as dwell in tents, and of such as have cattle." (Gen. 4. 20.) He appears to have been the first who attempted the domestication of cattle, as Abel is said to have been only “a keeper of sheep:" his flocks and herds were moved from place to place in search of pasture, water, or shelter; and the striking of his tent was but the work of a moment. Cain we are told had "builded a city and called the name of the city after the name of his son Enoch:" but we are not to infer from this that masonry and metallurgy were understood in his days; their invention is to be assigned to a later era; the word city, meaning in this instance, an assemblage of tents, inclosed probably by some common fence. The patriarch Abraham pitched his tent in the plains of Mamre; and we are informed in the sacred narrative that the Lord

appeared to him "as he sat in the tent door in the heat of the day." During the wandering of the children of Israel in the Desert they encamped in tents; and the Tabernacle constructed by Divine command was a tent of peculiar form and splendid decorations, appropriated for the worship of God. In the beautiful apostrophe which Balaam found himself by an uncontrollable impulse constrained to pronounce when Balak called him

to curse the sons of Jacob, reference is made to their habitations: "How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! As the valleys are they spread forth, as gardens by the river's side, as the trees of lign-aloes which the Lord hath planted, and as cedartrees beside the waters." The children of Israel we find employed tents as habitations in the days of Rehoboam; and the signal for rebellion was the cry, “To your tents, O Israel!"

"Entertainments," observes Paxton, "are frequently given in the country under tents, which, by the variety of their colours, and the peculiar manner in which they are sometimes pitched, make a very pleasant appearanee To this agreeable custom the spouse probably alludes, in that description of her person: 'I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.' The seeming contradiction in the first clause, is easily obviated. The Arabs generally make use of tents covered with black hair-cloth; the other nations around them live in booths, or huts, constructed of reeds and boughs, or other materials, or in tents of different colours. In Palestine, the Turcomans live in tents of white linen cloth, while the Turks, in their encampments, prefer green or red, which have a very pleasing effect in the eye of the traveller. It is only the Arabian tents, or the tents of Kedar, which are uniformly black, or striped. This is the reason the spouse compares herself, not to tents in general, which are of different colours, but to those of Kedar; which are all covered with black hair-cloth, and have therefore three or four pickets, only five or six feet high, which a disagreeable appearance. These tents are stretched on give them a very flat appearance at a distance; one of these camps seems only like a number of black spots. curtains of Solomon. By the last clause may be underThe spouse proceeds: As the tents of Kedar, as the stood those splendid tents, to which the great monarch, who, by his own confession denied himself no earthly pleasure, retired in the heats of summer, or when he wished to entertain his nobles and courtiers, or sought the amusement of the chase. Some are of opinion, these curtains refer to the sumptuous hangings which surrounded the bed of the Israelitish king: and their idea receives some countenance from a manuscript note of Dr. Russell's, which states, that moscheto curtains are sometimes suspended over the beds in Syria and Palestine. But since it is common in Hebrew poetry to express nearly the same thought in the second parallel line as in the first; and since it is equally common in Scripture to put a part for the whole, it is more natural to suppose that the tents of Solomon are actually meant in this passage; and as we are sure they were extremely magnificent, they might, with great propriety, be introduced here, on account of their beauty." P.

TENTH or TITHE, WY maasher. The setting apart of a tenth portion of the produce of the earth, out of every man's possessions, was anciently ordained for two purposes. First, to be dedicated to the service of God and the maintenance of his ministers, as a mark of religious homage, and of gratitude to Him as the Giver of all things; secondly, for charitable uses in the sup port of the poor, (Deut. 14.); also as a token of gratitude to God manifested in love to his creatures, (1John 3.17) “Whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?"

Though the first regular laws concerning tithes are given under the legislation of Moses, yet the custom of paying them existed long before his days. We read in

Genesis 14, that Abraham paid to Melchizedek, king and priest of Salem, (a type of Christ,) tithes of the spoil he had got in battle, (Heb. 7. 4,) when he rescued Lot; and which he offered in homage and gratitude to God for the victory. From this circumstance, St. Paul takes occasion to show, (Heb. 7,) that the priesthood which Melchizedek represented, viz., Christ's, was more excellent than the Levitical priesthood, which Abraham, Levi's progenitor, represented. (Heb. 7.) In a similar spirit of homage and gratitude, Jacob vowed to the Lord's service, the tenth of whatever he might gain in Mesopotamia. (Gen. 28. 24.) And we may remark that this is the first vow of which we read in Scripture; and it strongly marks the religious character of the -separating of the tenths.

Under the Mosaic Law, tithes were regularly established in three kinds, and their uses and applications defined.

1. The tithes purely ecclesiastical, consisting of the tenth of all the seed of the land, and the fruit of the trees. (Levit. 27. 30.) Rabbi Solomon Jarchi explains the first to be corn, the last, to be wine and oil, (Numb. 18. 12); also the tenth of herds and of the flocks. It may be remarked that the tenth lambs were not to be taken out; but to pass out of their folds under a marking rod, (see art. ROD,) lest the Jews might be tempted by avarice to select the worst for tithe. These tithes were given to the Levites for their maintenance; and the Levites gave a tenth of this tithe to the priests, after presenting it as a heave-offering before the Lord. (Numb. 18. 26-28.) The reason of which ceremony was, that the tithes being primarily the Lord's, this was an acknowledgment of his right. If any man wished to redeem his tithes for money, he was permitted to do so, adding the value of a fifth part to the original tithe; which rule was instituted in order to prevent the Jews from taking any undue advantage of their priests in the commutation. 2. The second tithe, or festival tithes: which was the tenth part of the nine remaining after payment of the former tithe. This was to be carried up to Jerusalem, yearly, by the master of each family, that he might consume it there before the Lord, with his household, in a solemn festival. (Deut. 14.) These festivals seem to have been somewhat of the nature of the Agapa or Love Feasts of the primitive Christians.

Chazkum says that the reason of this institution was, that when the Jews came up to Jerusalem, and saw the priests officiating, and the Levites singing, and the Sanhedrin judging, and the doctors teaching, they might be struck with reverence and fear the Lord.

These tithes were considered holy: they could not be eaten any where but in Jerusalem: and in a state of legal purity.

If it were inconvenient for the owner to carry these tithes to Jerusalem in kind, he was permitted to sell them, and to take the money to Jerusalem, to purchase what he pleased for holding the festival. (Deut. 14. 24, 25,26.)

the

poor

3. The tithe for the poor. Every third year, the above named festival tithe, instead of being carried up to Jerusalem, was devoted to the poor about the owner's residence, to the widow, the orphan, the stranger, and the Levite. (Deut. 14. 28,29; 26. 12.) This tithe of the Jews call the "consummation of tithes," because thereby was brotherly love made apparent. In this tithe, the owners generally took no part, as in the festival tithe; but gave it all up to their necessitous This tithe was also accounted holy: the owner had to make a declaration before the Lord, (either in his devotions at home, or the next time he went up to Jerusalem,) (Deut. 26. 12,13,) that he had not eaten of

brethren.

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it in his mourning, i. e., for the dead, which would have been uncleanness: compare Hosea, 9. 4, speaking of the captivity of Israel; "Their sacrifices shall be unto them a bread of mourning, all that eat thereof shall be polluted,"-that he had not taken aught of it for the dead; this is frequently understood by commentators, to mean idolatrous customs, such as the worship of the false gods, who were often no more than dead heroes deified: but the Rabbins explain it to mean, using part of the tithe to buy grave clothes, or other necessaries for the dead, or giving any part of it to mourners at a funeral.

The religious character of tithes is thus marked, by the presentation as a heave-offering of the first: by their eating before the Lord of the second: and by the confession made before the Lord concerning the third.. That tithes were of God's own institution we see in the Mosaic law: that they were offered in homage to God, and a promise attached to the cheerful payment of them, in Proverbs 3. 9,10, "Honour the Lord with thy substance, and with the first fruits of all thine increase. So shall thy barns be filled with plenty, and thy presses shall burst out with new wine;" and that when they were withheld from the Lord's minister, God considered himself wronged and aggrieved, in Malachi 3. 8,9, "Will a man rob God? yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse, for ye have robbed me, even this whole nation."

Rabbi Bechai observes, upon Deuteronomy 14. 23, "Thou shalt eat before the Lord thy God, the tithe of thy corn, of thy wine, and of thine oil;" that while the people paid the tithe, then the produce of the earth was called theirs; but when they withheld the just dues, then God asserts his claim to the whole, as the original Giver, as in Hosea, 2. 9, “I will return and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool, and my flax," &c., &c. Rabbi Bechai remarks that they forfeited the whole, who did not pay the tenth, which was the rent that God reserved to himself out of his own creation, and which was a much smaller proportion than the landlords of the earth require.

Under the Mosaic law, when a man committed any trespass in regard to his dues to God, such as eating at home the festival tithe, using the first-fruits of his flocks or herds, his lands, withholding his lawful tenths, &c,. even though it might be done in ignorance, he was required to offer a trespass-offering for his sin, and to make atonement by adding a fifth to his legal dues. (Levit. 5. 15-18.) As tithes were not instituted as merely a part of the Jewish ceremonial law, but were in existence long before it, as exemplified in the cases of Abraham and Jacob, so they have naturally subsisted after it, as a religious due and acknowledgment of God's supremacy; for homage to God is not confined to any one dispensation, but is to be looked for under all in turn.

Therefore Our Saviour did not abrogate the payment of tithes, with other parts of the ceremonial law, which were either merely ceremonial, or were fulfilled in his person. On the contrary, he confirmed them. Lightfoot observes on Matthew 23. 23, that Our Lord, when he rebukes the Pharisees for neglecting judgment, mercy, and faith, while they were scrupulous in paying tithes of pot-herbs, yet commends the payment of the latter, saying, "These ought ye to have done, and not to leave the

other undone." This tithe of herbs was not established by God in the law, but by the Jewish doctors; now if Our Saviour sanctioned that which was established by church authority alone, how much more that which was

of God's institution? (See also Luke 11. 42.)

In Luke 14. 13, "When thou makest a feast, call the poor, the maimed, the lame, and the blind." Our Saviour alludes to the tithe of the poor, (supra,) and sanctions it. In Luke 20. 15, "Render unto Cæsar the things that be Cæsar's, and unto God the things which be God's," Our Lord sanctions both the payment of lawful human taxes and customs, and the payment of the ecclesiastical dues. And though from the unsettled and infant state of the Christian church at the time the New Testament was written, no positive and definite rules could be laid down for ecclesiastical dues, yet was it clearly explained by Our Lord and the Apostles that the church was to receive its maintenance from the laity. Our Lord desires the disciples on their missions to go into the houses where they shall teach to be maintained; saying, "The labourer is worthy of his hire," (Matt. 10. 9-11; Luke 10. 7;) and St. Paul, (1Cor. 9, 13,14,) alluding to the tithes paid to the Levitical priesthood for their maintenance, proposes the example to the Christian church: "Do ye not know that they which minister about holy things live of the things about the Temple? and they which wait at the altar are partakers with the altar?" (because they partook of all the sacrifices except the whole burnt-offering.) "Even so hath the Lord ordained, that they which preach the Gospel should live of the Gospel;" and in the 7th verse of the same chapter, speaking of the ministers, he says, "Who goeth a warfare at his own charges?" and in Galatians 6. 6, "Let him that is taught in the word communicate to him that teacheth in all good things."

But there was no need for laying down definite rules on the subject, while they had the example of the Jewish priesthood, whose place the Christian ministry was now to take, and the manner of whose maintenance was sanctioned by Our Lord. There were the first tithes for the priesthood; the second for an example of Christian hospitality without revelling; the third, for a model of a regular provision for the poor.

That tithes were not confined to the Jewish priesthood we learn from the fact of their having been very generally copied from the patriarchs by Gentile nations.

Among the Greeks and Romans tenths were frequently dedicated out of men's substance to their gods, sometimes as a lasting obligation; sometimes only on particular occasions; but it was customary to dedicate the tenth of the spoils of war to Jupiter Prædator, to Mars, and to Hercules. A tenth of private possessions was also, in some places, dedicated to Diana. The Carthaginians sent a tenth of their profits to the Hercules of Tyre, of which city they were a colony. The Persians gave to their gods the tenths of war spoils. The Pelasgians paid tithes to the oracle of Apollo at Delphos.

In the infant state of the Christian dispensation, the ministers were obliged of necessity to live by indefinite

oblations of the laity, who were, however, guided by the example of the Jewish church, and the teaching of Our Lord and the Apostles.

But when the affairs of

the Church became fixed, so did the revenues of her

ministers.

Blackstone thinks that the establishment of tithes in England was cotemporary with the preaching of Christianity by Augustine in the sixth century. But the earliest written English law he met with on the subject is that of a synod in A.D. 786, which enjoins the payment of tithes. A little before which time Charlemagne had established them in France, A.D. 778, and divided them into four portions: one to support the edifice, &c., of the church, one for the poor, one to maintain the bishop, and one the parochial clergy.

Now that the Jewish hierarchy has been so wholly overturned, the true succession of the priesthood lost,

| the sacrifices discontinued of necessity, and the Temple destroyed, the modern Jews cannot observe the Levitical law, having no longer an authentic priesthood, and some of their ecclesiastical dues being lawful to use only in Jerusalem; such of the Jews, however, as are conscientious, dedicate a tenth part of their income to the poor, in lieu of the original tithes; and they still redeem their first-born son from the priest for a sum of money, according to Exodus 34. 20.

The Jews in France also generally set aside a tithe for the maintenance and expenses of their synagogues. M.

TERAPHIM, O' These were small images, of uncertain shape, which were sometimes worn as amulets, and sometimes worshipped as tutelary deities. They appear to have been reverenced both by believers and unbelievers; but it is not known in what respect the lawful teraphim differed from idolatrous images. C.

TERTIUS. The amanuensis whom Paul employed to write his Epistle to the Romans. Tertius is the Latin form of the Syriac name Silas, which signifies "third." C.

TESTAMENT, 4a0ŋкn, Diatheke. The Septuagint translators have generally rendered the Hebrew word berith, "covenant," by the Greek dialŋkη, and it is for the most part used in this sense by the writers of the New Testament. St. Paul, however, in his Epistle to the Galatians, uses the Greek word in its classic signification of a last will or testament; and, in obedience to his authority, the religious institution of Jesus Christ, called 'H Kaivn Aiаonкn, He Kaine Diathekè, is usually rendered "The New Testament,” instead of "The New Covenant." The word generally includes the notion of a dispensation, or system of divine economy, the Old Testament being equivalent to the Jewish dispensation, and the New, to the Christian. In Galatians 4. 24, ai dvo diabeкai, hai duo diathēkai, rendered by our translators "the two covenants," clearly refer to the Mosaic and Christian dispensations.

These terms soon were employed to denote the books in which an account is given of these dispensations; the sacred writings of the Jews being called the Old Testament, and the writings superadded by the apostles and We find that the evangelists, the New Testament. word was employed in this sense so early as the days of St. Paul; alluding to the Jewish form of reading the Law, he says, "For until this day remaineth the same veil untaken away in the reading of the Old Testament, which veil is done away in Christ." (2Cor. 3. 14.) T.

TETRARCH. A sovereign of the fourth part of a province, or kingdom. In Scripture the title is usually given to the descendants of Herod, amongst whom the Roman emperors distributed his dominions at their pleasure. The title, however, is not used in a rigorous sense, but is applied to princes who ruled any fractional part of a province. C.

THADDEUS. A surname of the Apostle Jude. C THEBET. The tenth month of the sacred, and the fourth of the civil year, according to the Hebrew calendar. C.

THEBEZ or THEBES, a city of the tribe of Ephraim, about thirteen miles west from Bethshan, and

about half a mile from Shechem. The inhabitants seem to have revolted from Abimelech, the illegitimate son of Gideon, and assisted the Shechemites. When he assaulted it they fled to their tower, and when he

approached it in order to burn it, a woman cast down a mill-stone upon his head, but being not quite dead, his pride caused him to call to a young man to thrust him through with his sword, upon which he gave up the ghost. About 400 years after Christ it was a village. (Judges 4. 54.) A.

THEOLOGY. The doctrine or science which treats of the being and attributes of God, his relations to us, the dispensations of his providence, his will with regard to our actions, and his purpose with respect to our end. Divines consider Theology as two-fold:— 1, Dogmatic Theology, which treats of doctrine, or principles; and 2, Moral Theology, which deduces rules of practice from the former. To these must be added, Natural Theology, which treats of the being, attributes, and will of God, as evincible from the various phenomena of created objects. The works of nature want only to be contemplated; "The heavens declare the glory of God, and the firmament showeth his handy work;" all the phenomena of the universe bear testimony to the power, wisdom, and goodness of the great Creator. "When contemplated," says Paley, "they have everything in them which can astonish by their greatness; for of the vast scale of their operation through which our discoveries carry us, at one end we see an intelligent Power, arranging planetary systems, fixing, for instance, the trajectory of Saturn, or constructing a ring of two hundred thousand miles' diameter, to surround his body and be suspended like a magnificent arch over the heads of his inhabitants; and at the other, bending a hooked tooth, concerting and providing an appropriate mechanism for the clasping and reclasping of the filaments of the feather of the humming-bird. We have proof not only of both these works proceeding from an intelligent agent, but of their proceeding from the same agent; for, in the first place, we can trace an identity of plan, a connexion of system from Saturn to our own globe; and when arrived upon our own globe, we can, in the second place, pursue the connexion through all the organised, and especially the animated bodies which it supports. We can observe marks of a common relation, as well to one another, as to the elements of which their habitation is composed. Therefore one mind hath planned, or at least prescribed a general plan for all these productions. One Being has been concerned in all." C.

THERAPEUTE.

This was a Jewish sect formed in Alexandria, which adopted the same rigid and ascetic rules of life as the Essenes of Palestine. They founded their creed on allegorical interpretations of the Scripture, corrupting the simple purity of divine truth by mixing with it the wild speculations of Oriental philosophy, and the refined disquisitions of the Greeks. Though not mentioned by name in the New Testament, they began to exercise considerable influence in the early ages of Christianity, and were the originators of the monastic system, which first found favour amongst the Christian churches in Egypt. C.

THESSALONICA. This city was anciently called Therma; it was denominated Thessalonica by Cassander, king of Macedon, in honour of his wife, the daughter of Philip II., and sister of Alexander the Great: the moderns have deprived it of the first four letters of its name, which is now written Salonica. Situated at the top of the Gulf of Salonica (Thermæus Sinus), long. 22° 56′ E., lat. 40° 38′ N., Thessalonica soon became

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an important and wealthy city; and on the division of Macedonia, B.C. 168, it became the capital of the second part. It was celebrated for its Olympic, Pyrrhic, and Cabirian games; and possessed several buildings of great magnificence, some of the ruins of which, especially of the Propyleea of the Hippodrome, are reckoned amongst the finest specimens of Grecian art. This city was the residence of Cicero during his exile from Rome. Thessalonica is, however, chiefly distinguished as one of the earliest scenes of St. Paul's labours. Here the Apostle of the Gentiles preached the Gospel of Christ, which was "to the Jews a stumbling-block, to the Greeks, foolishness;" and to the Christian Church planted in this city by him were addressed the two Epistles to the Thessalonians. Dr. Clarke remarks that, in some respects, Thessalonica is the same now as it was in the days of St. Paul and Timothy: "A set of turbulent Jews constituted a very principal part of its population, and when St. Paul came hither from Philippi, where the Gospel was first preached, to communicate the 'glad tidings' to the Thessalonians, the Jews were in sufficient number to set all the city in an uproar. (Acts 17. 5.) In the several jurisdictions afterwards established for the government of the Church, we find Aristarchus constituted by that Apostle himself to preside at Thessalonica, and Epaphroditus at Philippi. This latter place, as it was the scene of his remarkable imprisonment, is rendered particularly illustrious; but the whole of Macedonia, and in particular the route from Beræa, now pronounced Veria, to Thessalonica and Philippi, being so remarkably distinguished by his sufferings and adventures, becomes as a portion of holy land."

The modern city of Salonica is the capital of a province of the same name, which forms part of Turkey in Europe. It stands on the acclivity of a steep hill, which rises from the bay at its north-east extremity. In shape it is triangular, the base resting on the sea-shore. The walls are built of brick, on a foundation of stone; they are of great thickness, and are strengthened by bastions. Viewed from the sea, the town presents an imposing, and even magnificent appearance; but the interior by no means corresponds with the exterior. The domes and minarets of mosques, environed with cypresses, impart to it a degree of external splendour, which is in vain sought for when you enter the city and find narrow crooked streets, paltry squares, and low and ill-built houses. Salonica is the centre of very considerable trade, and of the commercial towns of Turkey in Europe is inferior only to Constantinople. The quays are covered with sheds, and present a scene of great bustle and activity. Its manufactures are extensive: cotton and silk goods, Turkey leather, carpets, tobacco, and snuff, and various small articles of gold, silver, copper, steel, and iron, are manufactured in the city; and these articles, besides raw silk, cotton, wool, corn, oil, honey, wax, opium, and other drugs, form its exports. With the country to the north, one of the most fertile districts in Macedon, there is communication by roads, and by the river Vardari (the ancient Axius); and the inland trade from Salonica to Austria and Germany is of importance. The population is estimated at about 70,000 souls, half of whom are Turks, the other half being composed of Greeks, Jews, Armenians, French, Italians, English, and Dutch, in whose hands is the principal part of the trade of the city. There are several schools here; the Jews have a seminary, with a hundred tutors and more than a thousand scholars; the Greeks have established several elementary schools, and the Turks possess some educational establishments.

The principal antiquities of Salonica are the Pro