witness that God accepted him. By faith Enoch was translated that he should not see death; and was not found, because God had translated him for before his translation he had this testimony, that he pleased God." Enoch found the favour of God by a simple reliance on that one sacrifice which taketh away the sins of the world. His faith had respect to the promise of God; and thus did he, in opposition to the prevailing atheism and impiety, bear testimony not only to the first coming of the Saviour, but also to the second appearing of the Son of Man in the clouds of heaven. See Jude 14, 15. The prophecy of Enoch, recorded by Jude, and which he must have had either directly from God or by tradition, is a clear and awful description of the day of judgment, when the Messiah shall sit upon his throne to decide the final doom of mankind, according to the deeds done in the body. It is a certain intimation that the patriarchs were acquainted with the character of Christ. His character of judge is one part of his mediatorial office. It is one function of his kingship, and involves the knowledge of his prophetical and priestly character. Enoch's removal to heaven was miraculous. A change must have passed upon him equivalent to that which will invest these vile bodies with glory when Christ shall put forth that energy by which he subdues all things to himself. It was signally instructive to mankind. It taught the value and advantage of godliness; it disclosed immortality, and eternal life. There is an apocryphal Book of Enoch, from which it is said Jude quoted the passage alluded to above. It is an imitation, in many parts, of the style of the prophets. There is great doubt whether it was written at the time Jude composed his Epistle. Enoch was the first to enter heaven embodied; Elijah, in the Mosaic dispensation, followed; but Christ is the first-fruits of them that sleep. They had entered without dying. He was dead and buried, and took to heaven that same body which had lain in the grave.

ENON. See ENON.

ENOS. The son of Seth, and father of Cainan, born A.M. 235. Gen. iv. 26; v. 9. The sacred historian connects with his name a remarkable circumstance, illustrative of the times in which he lived: "Then began men to call upon the name of the Lord." The marginal reading is, "Then began men to call themselves by the name of the Lord." The meaning probably is, that in the time of Enos the true followers of God began to distinguish themselves, and to be distinguished by others, by the appellation of the sons of God. Those of the sons of Adam, among whom the worship of God was not observed, were distinguished by the name of the children of men. The opinion of the Jewish doctors is, that the Hebrew term means began profanely to call, or, that then profanation and idolatry begun.

ENROGEL, foot-fountain. By the Targum rendered fuller's fountain, because the fullers trod their clothes there with their feet. It was near Jerusalem, on the boundary-line between the tribes of Judah and Benjamin. Josh. xv. 7; xviii. 16. It has been supposed to be the fountain of Siloam. Dr. Robinson, however, conjectures that it is rather what is now called, by the Frank Christians, "the well of Nehemiah," and, by the native inhabitants, "the well of Job." It is situated just below the junction of the valley of Hinnom with that of Jehoshaphat.

ENROLMENT. See CYRENIUS.

EPAPHRAS. An eminent teacher in the church of Colosse, and denominated by St. Paul, "his dear fellow-servant," and 66 a faithful minister of Christ." Col. i. 7; iv. 12. He suffered imprisonment at Rome, and is generally supposed to have founded the church at Colosse.

EPAPHRODITUS, handsome, agreeable. A messenger from the church at Philippi to the apostle Paul, during his imprisonment at Rome. He was entrusted with the supplies which that generous people contributed for the apostle's support. Phil. ii. 25; iv. 18. On his return he was the bearer of the Epistle to the Philippians.

ЕРНАН. 1. A measure, both for things dry and liquid. In dry measure, it was equal to three pecks and three pints. In liquid measure, it was a bath, equal to seven gallons and four pints. 2. The son of Midian, and grandson of Abraham. Gen. XXV. 4. 3. A place or territory in Arabia, where the descendants of Ephah settled. Isai. lx. 6. It is there intimately connected with Midian.

EPHER. The second son of Midian, and brother of Ephah. Gen. xxv. 4. He dwelt beyond Jordan. 1 Kings iv. 10. There is a tradition mentioned by Jerome, that Epher made an incursion into Libya, conquered it, and called it "Africa."

EPHESIANS, EPISTLE TO THE. This Epistle is universally admitted to be from St. Paul, and, as it appears from various allusions, was written during his imprisonment at Rome. There is some disagreement as to the date, varying from A.D. 57 or 58, to 64. It has also been disputed whether it was written to the Ephesians. Some think it was meant for the Christians at Laodicea, and is the Epistle referred to by the apostle in Col. iv. 16; while others, following archbishop Usher, suppose it to have been a circular letter, intended for all the churches of Asia Minor. The evidence, however, that its inscription is genuine, is very clear, though it was, doubtless, intended for the benefit of all the churches of Asia. It is remarkable that, unlike the other Epistles of Paul, it contains no salutations this has tended to confirm the conjecture that, although addressed to the Ephesians, it was designed to be a sort of circular Epistle. See Middleton. This has been pronounced the richest and noblest of all the Epistles. There is a singular fulness of matter, a depth of doctrine, a sublimity of metaphor, and a rapture of style, which render it a valuable treasure

to the Christian church. The apostle had no occasion in this Epistle to employ the language of rebuke, or to enter into any disputes or controversies with those to whom it was addressed. It is the overflowing of a heart full of love to God and Christ, as well as to those whom Christ loves. There is such a superabundant flow of thought and feeling, that it seems impossible to cast it into the ordinary divisions by which other Epistles and writings are marked. It almost spurns method. It seems to have been designed to confirm the Ephesian church in the true faith and practice of the Gospel, of which the apostle first shows the great end, that it was designed for all mankind, and that he was appointed the preacher of it to the Gentiles. Then, after expatiating on the love of God, the dignity of Christ, and the excellence of the Gospel, he warns his converts against the evil practices in which they had formerly lived, and which they had renounced and while he guards them against errors, he establishes them in the great truths of the Gospel, fortifies their minds to contend for, and persevere in, the faith of Christ, and animates them in their Christian warfare. He then exhorts them to a zealous discharge of relative duties, and of others becoming their Christian profession.

EPHESUS. The capital of Ionia, in Asia Minor, a splendid and celebrated city. It was situated on the river Cayster, near the coast of the Icarian sea, and between Smyrna and Miletus. Under the Romans it was the capital of Pro-consular Asia, and bore the title, "the first and greatest metropolis of Asia." It owed much of its celebrity to the temple of Diana. This splendid edifice was seven times set on fire: one of the principal conflagrations happened on the day on which Socrates drank the hemlock, four hundred years before Christ; another, on the same night on which Alexander the Great was born;-this was the work of an incendiary, called Erostratus, who acknowledged that he had perpetrated this deed to acquire a name. It was, however, rebuilt and beautified, and

The apostle Paul came to this city, A.D. 55, being on his way to Jerusalem. Acts xviii. 19-21. During his short stay, he preached in a Jewish synagogue, and with so much success that he was desired to prolong his visit; but, as this was not practicable at that time, he engaged to return to them soon, which he did a few months after, and remained with them three years. Acts xix. 1; xx. 31. So signal was his success, that a numerous Christian church was collected, and many of the sorcerers, and other persons who had been addicted to necromancy and astrology, collected together their books and publicly burned them. How extensively they were in use may be gathered from the fact, that the price of them was fifty thousand pieces of silver. Ephesus was famed for its books, or Ephesian letters, which appear to have been a sort of magical formulæ, written on paper or parchment, and designed to be fixed on different parts of the body as amulets or charms. The growth and prevalence of the word were such that the craft of the principal artisans was in danger, and Paul was well nigh sacrificed to their rage. See DEMETRIUS.

Ephesus was one of the seven churches of Asia, to which special epistles were addressed in the Book of Revelation. After a commendation of

their first works, to which they were urged to return, they were accused of having left their first love, and threatened with the removal of the candlestick out of its place. Rev. ii. 1-5. The prophecy has been signally fulfilled. Its splendid temple, adorned with its one hundred and twentyseven columns of Parian marble, each of a single shaft, and one of the seven wonders of the world, is no more. There are a few broken pillars and capitals; and the wreck of its magnificent theatre, of immense dimensions, may still be seen. A few corn-fields are scattered along the site of the ancient city; and towards the sea stretches out a pestilential marsh. The very sea has shrunk away from its solitary shores. The candlestick is removed; not a Christian dwells there. Dr. Chandler says, "The inhabitants are a few Greek peasants, living in extreme wretchedness, dependence, and insensibility; the representatives of an illustrious people, and inhabiting the wreck of their grandeur;-some the substructure of the glorious edifices which they raised; some beneath the vaults of the stadium, once crowded scene of their diversions; and some in the abrupt precipice, in the sepulchres which received their ashes. Its streets are obscured, and overgrown. A herd of goats was

the

driven to it for shelter from the sun | at noon, and a noisy flight of crows, from the quarries, seemed to insult its silence. We heard the partridge call in the area of the theatre and stadium. The glorious pomp of its heathen worship is no longer remembered; and Christianity, which has been here nursed by apostles, and fostered by General Councils, until it increased to fulness of stature, barely lingers on in an existence scarcely visible." Mr. Arundell visited the place in 1824, and confirms this account. He says, "The desolation was then complete a Turk, whose shed we occupied, his Arab servant, and a single Greek, composed the entire population, some Turcomans excepted, whose black tents were pitched amidst the ruins. The Greek revolution, and the predatory excursions of the Samiotes, in great measure accounted for this desertion."

EPHOD. A garment of the priest, worn over the tunic and robe. It was a short cloak, covering the shoulders and breast, divided below the arm-pits into two parts, the anterior covering the breast and belly, the hinder the back. These were joined on the shoulders with clasps of gold, set with precious stones. On each stone were engraven six of the names of the children of Israel. It was furnished with a girdle which bound it to the body. Exod. xxviii. 6-12. Samuel wore an ephod, though he was only a Levite and a child. 1 Sam. ii. 18. And David, in the ceremony of removing the ark from the house of Obed-edom to Jerusalem, was girt with a linen ephod. 2 Sam. vi. 14. The ephod of Gideon is remarkable for having become the occasion of a new kind of idolatry to the Israelites. Judges viii. 27. Some are of opinion that this ephod was an idol; others, that it was only a trophy in memory of the signal victory obtained by Gideon, and that the Israelites paid a kind of divine worship to it. See also Judges xvii. 5; xviii. 17.

EPHPHATHA, be opened. The word which our Saviour pronounced when he cured a deaf and dumb man. Mark vii. 34. The word is Syro

Chaldaic, and is derived from the Hebrew PATHAK, to open. EPHRAIM, fruitful. 1. The younger son of Joseph, born to him in Egypt, but who received precedence over the elder brother from the blessing of the patriarch Jacob. Gen. xli. 52; xlviii. 17-19. That blessing was a formal adoption of Manasseh and Ephraim, as sons of Jacob, in the place of their father; the design of this act being to give Joseph, through his sons, a double portion in the inheritance of the tribes. Thus the descendants of Joseph formed two of the tribes, whereas every other of the sons of Jacob counted only as one. This arrangement makes thirteen tribes; but the number twelve is retained, either by excluding the tribe of Levi, which has no territory, when Ephraim and Manasseh are separately mentioned; or, by counting these two together as the tribe of Joseph, when Levi is included in the account. is questionable whether, in consequence of their high descent, the posterity of Manasseh and Ephraim were identified with the inhabitants of Goshen, before the introduction of a new dynasty in Egypt, or, as the Scripture expresses this change, till another king arose that "knew not Joseph."

It

2. TRIBE OF EPHRAIM. One of the most fertile parts of Canaan, occupying the centre of the country, was assigned to this tribe in the general distribution. It extended from the Mediterranean sea on the west, to the Jordan on the east; on the north it was bounded by the half-tribe of Manasseh; and on the south by Benjamin and Dan. This included what, in a subsequent division, was called Samaria. Within its limits, the tabernacle and the ark were deposited, at Shiloh. This sacerdotal establishment would become a centre of attraction to the other tribes, and tend to increase its wealth and population. There are several indications of the haughty and domineering spirit of the Ephraimites, Josh. xvii. 14; Judges viii. 1-3; xii. 1, before the establishment of the regal government; but the enmity is seen much more clearly after the establishment