Decently (Hastings' Dictionary)

'Decent' and 'decently' have deteriorated with use. From Lat. decens, they expressed originally that which is becoming, as Latimer, \st Sorni. bef. Ediv. VI. (1647) 'God teacheth what honoure is decente for the kynge ' ; and generally that which, by being seemly, adds lustre, hence comely, handsome (cf. Lat. decus), as Pref. to Pr. Bk. (1549) 'this godly and decent Order of the ancient Fathers ' ; Bacon, Essays, p. 177, 'the Principall part of Beauty is in decent motion ' ; Milton, II Pens.

36 — ' And sable Btole of cypreaa lawn Over thy decent ehouldera drawn.' Now, the meaning is no more than 'fair,' 'passable, as Darwin, Life, i. 151, ' If I keep decently well.' In AV ' decent ' does not occur, and ' decently ' only 1 Co 14'"' ' Let all things be done d. and in order,' for which all previous VSS have ' honestly,' after Vulg. kuneUe, Luther ehrlich{QiV. ei<rxwi>'w'i which occurs also Ro 13", 1 Th 4'^ where all Ene. VSS have 'honestly,' with 'decently' in AVm of Ro IS'"). J.

Hastings. DECISION 1. The decision of questions of right between man and man necessarily depends on the form of authority recognized in each successive stage of society. In the nomadic condition a patriarchal government is tempered by custom and the counsels of tribal headsmen. It can scarcely be altogether as a reflection from later times, that Moses continually appears in the Pentateuch accompanied by elders.

The appoint- ment of the 70 is distinctly described as designed to atlord relief to the leader in the decision of cases of dispute between Israelites (Nu IP"'"). The judges appear as dictators, who would necessarily add to their military rule the administrative and judicial functions that accompany supreme power, though the local influence of heads and lainilies must always have tempered their authority.

It is as judge to settle disputes that Samuel is represented as making his annual visitation of Bethel, Gilgal, and Mizpah (1 S 7", which is of late origin). The kings of^ Judah and Israel were supreme judges. A judicial decision is the typical instance of Solomon's wisdom ( 1 K 3""''*).

After the Captivity, since the Jews were now a subject race, the supreme authority for the decision of important cases rested with an alien government ; but the transformation of the nation into a Church led to the private settlement of internal all'airs on the advice of the scribes. The development of the syna- gogue may have given shape to this method, the local court of elders settling minor cases. The formation of the Sanhedriu at Jerus.

as both a civil and an ecclesiastical court led to the decision there of cases allecting Judeea, though with various powers at difl'erent times, the Romans recognizing the legal authority of this court, but requiring cases of life and death to bo referred to the j)rocur- ator (Jn 18"). Our Lord instructed His disciples to avoid litigation and to settle disputes with their brethren privately, or, if that were impossible, by reference to the (jhurch as a court of judgment (Mt 18"). St.

Paul expostulated with the Corinthians for resorting to the heathen law courts on account of quarrels among themselves, directing them to ap- point their own judges within the Church (1 Co 6''"). 2. The decision of questions of perplexity in early times was determined by casting lots, with the conviction that what seemed to be chance with man was really directed by God (Pr 16").

This method was employed in the division of the land (Jos 14", P), and in the cases of Achan (Jos 7"), Saul (1 S 10"), Saul and Jonathan (14'^). The Urim andTliunimini and the ephod seem to have been used for ca.sting lots (Ex 28*», Nu 27", 1 S 2S«). This method of decision was missed at the restoration 584 DECK DEDAN bnt its recovery anticipated (Ezr 2", Neh 7"). The prophets, however, did not encourage it.

Under the influence of the inspiration they enjoyed, the oracle was obtained more directly. Thus, unlike the choice of Saul, the choice of David was made by means of the prophetic spirit in Samuel (1 S 16'""). Kings would resort to prophets for advice on questions of going into battle, etc., e.g. the case of Ahab and Jeboshaphat, in which the contrast between the lying spirit of the false prophet and the true spirit of the genuine prophet of J" is illustrated ( 1 K 22''-'*).

The decision of the prophet is clearly distinguished from divination, witchcraft, dealings with familiar spirits, and attempts to con.sult the dead— dark practices which are severely condemned (Dt 18'""). In NT the lot reappears, not only in the case of the division of the garments of Jesus among the Rom. soldiers (Mk 15", Lk 23", Jn 19**), but also in a solemn decision of the Christians as a means of obtaining a successor to Judas.

In this case, however, it only decides be- tween two men, each of whom has been chosen after careful investigation has proved him to possess the qualities essential to apostleship, and then with prayer for divine guidance (Ac l'''""). Doubts have been thrown on the wisdom of this course. It is •gnificant fact that it never seems to have been followed in subsequent elections of church o£Bcers in the apostolic Churches. For Valley of Decision see Jeboshaphat (Valley). W. F. Adeney.