with Roman crucifixion, for they nailed men alive to the cross, and there let them expire; but this was only hanging up their dead bodies, and exposing them to open shame for a time. See 2 Sam. iv. 12. Such was the nature of the antient law of the Jews; and if we view it with attention, we shall find, that considering the times when it was promulgated, the circumstances of the people as attached to the Egyptian rites and ceremonies, their eardness of heart, their proneness to unbelief, and their strong desire to return to idolatry, every precept will appear consistent with the Divine attributes, and suitable to the state of those disobedient people. It is probable, that during the time they remained in captivity in Babylon, they acquired some knowledge of the Chaldean religion; and from that we may date the origin of those sects, by which they were distinguished about the time that our Saviour made his appearance in the world. The Pharisees, the Sadducees, and the Essenes, were the chief sectaries, but there were many subordinate ones; nor indeed are the Essenes so much as mentioned in the New Testament. Of these sects we shall proceed to give a proper account, and then point out the principles of the modern Jewish religion. The most respectable sect among the Jews, were the Pharisees, whether we consider their number, their learning, their pretensions to religion, or their influence over the lower classes of the people. The doctrine of the immortality of the soul was embraced and believed by them; and from the law of Moses they inferred, that there was a future state of rewards and punishments. They adhered to all the false glosses put upon the pure and genuine sense of the law, by the Rabbies; and to use the words of our Divine Redeemer, "they made the word of God of none effect by their tradition, teaching for doctrines, the commandments of men." They pretended to high degrees of sanctity; they made an ostentatious display of religion in its exterior forms; they looked down with sovereign contempt on all those who differed from them in sentiments; they fasted often; and gave alms to the poor in the streets, to be seen of men; and yet our Lord told us, that they devoured widows, and for a pretence made long prayers, for which they were to receive the greater condemnation. Next to the Pharisees, the Sadducees were the most numerous sect among the Jews; but so far as we are able to judge of their tenets, they were much the same as the Epicureans among the heathens. They denied the immortality of the soul; they mocked at the doctrine of angels and spirits; they rejected a particular providence; they believed the soul to be material; and they taught that all hap piness was confined to this life. Notions of such a carnal nature, calculated to lull the conscience into security, to remove the force of moral obligation, and to reduce men to the same state with the beasts that perish, were readily embraced, and relished by such as had no regard for the Divine law. It is remarkable, that some of them were high priests, and many of them sat as judges in the Sanhedrim at Jerusalem. Both they and the Pharisees attended the temple service; which may point out to us, that at the time of our Saviour's appearance, religion was at a low ebb among the Jews. Herodians are often mentioned in the New Testament; but they appear to have been rather a political than a religious sect, who took part with the Romans against the general sense of their countrymen, in conformity with the practice of Herod the Great and his successors, who left nothing undone to enslave the body of the Jewish people, at that time struggling under a great load of bondage. As to the Essenes, they appear to have been an austere, though an innocent people, whose notions. gave no disturbance to the community at large; but neither in Josephus, nor in any other writer, do we find that they were admitted to places of trust or emolument. They rejected several of the Levitical ceremonies; they refused to bear arms, or pay tithes; but we do not find they were concerned in any of the conspiracies which too often took place in the Jewish commonwealth, during the time our Saviour was on earth. Probably, they had become exinct before that time; otherwise, there is reason to believe, we should have found some account of them. in the Evangelists, and in the Acts of the apostles. The Jesuits, Le Compte and Du Halde, have both told us, that there are Jews in China, and that in their rites and ceremonies, they differ from all others in the known world. That there might have been, and still are Jews in China is not impossible, although very improbable; but if so, little regard must be paid to the evidence of men, who, like all other Roman Catholics, are interested in the event of the sentiment which they espouse. stroyed. The destruction of the temple, and the dispersion of the people, are a remarkable Epocha in civil history; for while it serves to confirm the truth of the Christian Religion, it should point out to the Jews the effect of their impenitence. Afflicted, and cruelly persecuted, as those people have been for many ages, yet they are still suffered to exist as a living monument of the Divine veracity. They have not, properly speaking, any fixed habitation in this world; they are, as it were, outcasts from all nations; and yet the Divine Being seems still to consider them as a people whose darkness he will one day enlighten, and whom he will in the end. make objects of his mercy. Many have treated them with indignity, who were ignorant of their tenets and sentiments; but from what we shall now relate, it will appear, that except in rejecting the gospel, and in the abservance of a few ridiculous rites and ceremonies, they are, in all respects, entitled to the protection of the civil power. To begin, therefore, with the fundamental principles of their religion, we shall present the reader with a summary of their faith, consisting of thirteen articles; and, excepting that which relates to the coming of the Messiah, they are such as may be subscribed by a moral Heathen, and even by a Christian. The thirteen Creeds. I.-I believe, with a firm and perfect faith, that God is the Creator of all things: that he doth guide and support all creatures: that he alone has made every thing; and that he still acts, and will act during the whole of eternity. II.I believe, with a firm and perfect-faith, that God is one, there is no unity like his; he alone hath been, is, and shall be eternally our God. III. I believe, with a firm and perfect faith, that God is not corporeal, he cannot have any material properties; and no corporeal essence can be compared with him. IV.-I believe, with a firm and ferfect faith, that God is the beginning and end of all things. V.-I believe, with a firm and perfect faith, that God alone ought to be worshipped, and none but him ought to be adored. VI. I believe, with a firm and perfect faith, that Avhatever hath been taught by the prophets, is truc. VII. I believe, with a firm and perfect faith, the doctrine and prophecy of Moses is true: he is the father and head of all the doctors, that lived before, or since, or shall live after him. VIII.—I believe, with a firm and perfect faith, XII. I believe, with a firm and perfect faith, that the Messiah is to come; although he tarrieth, I will wait and expect daily his coming. XIII. I believe, with a firm and perfect faith, the resurrection of the dead shall happen when God shall think fit. Blessed and glorified eternally be the name of the Creator. Before we proceed to mention their religious worship, with their other rites and ceremonies, it will be necessary to describe the nature and structure of their synagogues, and point out the time when they were first erected. After the return of the Jews from the Babylonish captivity, many of them went and settled in different parts of the world; and as they could not at stated times, attend the temple service at Jerusalem, and, as it was necessary that the knowledge of the law should be preserved, therefore, in every city or town where they were dispersed, synagogues, or places of worship were erected. Those synagogues were at first erected in the suburbs of cities, surrounded with trees; but in latter times they were built in cities; with this difference, that they were always raised above the height of common houses. Sacrifices were not to be offered up in them. In all their synagogues, the door must be opposite to where the ark stands, and that is generally in the East. They are not to converse of any business while they are in the synagogue: they must be modest in their deportment, and refrain from sleeping. Their synagogues are consecrated with great solemnity, as will appear from the following account of the consecration of the Portuguese synagogue, at Amsterdam. In the morning the most considerable persons among the Jews, with the law carried before them, walked in procession to the new erected synagogue, where they performed several solemn acts of devotion; and repeated it during eight successive days. On each day, they had picces of sacred music sung, and several sermons preached, suitable to the solemnity. A large collection was made for the poor, and some flattering ora E tions delivered in praise of the prince of Orange, who had generously granted them a toleration. This synagogue, which is a fine piece of architecture, stands on the east of the city, and is able to contain upwards of two thousand persons. In most countries, adjoining to their synagogues, they have schools, where the law is explained, according to the glosses put upon it by the Rabbies or Doctors, and many things of very little importance are taught. So strict are the Rabbies in observing their oral traditions, that the scholars must go into the academy in haste, and leave it with seeming reluctance. These Rabbies are men acquainted with the law of Moses, and they are both the teachers of the people and the instructors of youth. Great respect is paid them, and they have the privilige of determining in all points of controversy, particularly with respect to what things are allowed, or forbidden in the law. They are ordained by imposition of hands; a ceremony of great antiquity as appears from Deut. xxxiv. when Moses, just before his death, laid his hands on the head of Joshua. When the Jews enter their synagogues, they put on the Taled, which is a white square veil, and they either cover their heads with it, or twist it round their shoulders during the time of worship, in imitation of Moses, who was obliged to put on a veil when he descended from Mount Sinai, to conceal the glory of the Lord which shone from his countenance. The strings and tassels belonging to the Taled are called Zizith, and each string has five knots in it, according to the number of the books of the Pentateuch. When they put it on, they say, "Blessed be God who hath sanctified me by his law, and ordained me to wear the Zizith.” Six hundred and thirteen precepts of the Talmud, are bound up in the Zizith, and it is considered by them as entitled to the most sacred respect. Such of the Jews as are religiously disposed, wear upon their arms, and on their foreheads, two pieces of parchment, called Tiffitin, containing the ten commandments; but they are not allowed to be worn by the women, nor by the men when they attend a funeral, or come near a dead corpse. "fear will I worship towards thy holy temple. "Lord, I have loved the habitation of thy house, "and the place where thine honour dwelleth; and "I worship, [bow down and kneel] before the "Lord my maker. My prayers are unto thee, O "Lord! in an acceptable time. O God! in thy mercy, hear me in the truth of thy salvation." When the reader goes into the desk, he repeats aloud; "The Lord of the world that reigned be"fore any thing was formed or created, who, at "the time when all by his will was made, then King his name was called; and after every thing "ends, alone he will end tremendous. He hath "been, he is, and will be with glory." Many prayers and thanksgivings are added; but as most of them are taken out of the Psalms, so it would be altogether needless to repeat them here. Having read part of the law, every one present stands up, and goes three steps backward, while the Chazam, or Choir, chant the eighteen Benedictions, consisting of so many verses from the Psalms. Then each person says a short prayer by himself, which is done standing, with his feet equally joined together. They then bow their heads and agam retire to their own private devotions. During the whole of divine service, they have belts, girt round their bodies, to separate the heart from the lower parts, and their hands, and faces are to be washed clean. They keep their heads covered, and they must spend one hour in secret prayer, before the public service begins. Whatever part of the world they are in, they first turn their faces towards Jerusalem, with their hands on their hearts, and their eyes fixed on the ground. 66 When they open the door of the ark, the people say; "And when the ark set forwards, Moses said, Rise up, Lord! and let thine enemies be "scattered, and let them that hate thee, flee before "thee; for from Zion came forth the law, and the "word of the Lord from Jerusalem." When the law is lifted out of the ark, they say, "Blessed is the Lord that gave the law to his people "of Israel in its holiness," when the law is taken out, it is given to the reader; who, holding it under his arm, says aloud, "Magnify the Lord "with me, and we will exalt his name together;' and the people say, "Unto thee, O Lord! is the sab-greatness, and the strength and the beauty, and the conquest, and the majesty of all that is in heaven, and on earth unto thee, O Lord! is the kingdom and the raising of every thing to preferment." While the reader walketh from the ark to the altar, with the law in his arms, the people say, "we will "exalt the Lord our God, and we will bow down "before his footstool, for he is holy we will exalt F The Jews are enjoined to praise God as soon as they arise from bed in the morning, and on baths and festivals; when they enter into the synagogues, they bow to the east, and repeat several passages out of the psalms, beginning with the following: "How goodly are thy courts, O Jacob! and thy "tabernacles, O Israel! and I come into thy "house in the multitude of thy mercy, and in thy No. 1 the "the Lord our God; and we will bow down to the mount of his holiness, for holy is the Lord our God." When the law is laid on the altar, and unrolled, the reader says, "And he shall assist, and he shall remember, and he shall save all those who trust in him." Then the reader calls different persons by their names, and reads part of the law to each of them. He then calls another person, who, on coming to the altar, says, "Praise ye the Lord, who is blessed;" and the people answer, "Blessed is the Lord, who is blessed for ever and ever." Then the person called to hear the law, says, "Blessed art thou, O Lord "our God! king of the world! that has chosen us "out of all nations, and has given unto us thy law, "blessed art thou, O Lord! the giver of the law." After the reader hath read part of the law, the person called up, says, "Blessed art thou, O Lord our God! King of the world! Thou hast given unto us the true law, and the life of the world "thou hast planted among us: blessed art thou, O "Lord! the giver of the law !" If the person has escaped an accident, or arrived from sea, he says, "Blessed art thou, O Lord God! King of the world, "who granteth good deeds, even to the guilty; for "thou hast granted unto me all goodness." Then the congregation say, "He who hath performed "unto thee all goodness, he shall perform all goodness unto thee for ever." 66 Then the person called up, puts money into a box for the poor. Then a chapter for the day is read, and the law is lifted up, when the people say, "And "this is the law which Moses set before the chil"dren of Israel, from the mouth of the Lord, by "the hands of Moses. The tree of life she is to the keepers of her, and her support is worthy. Her ways are ways of pleasantness, and all her paths "are peace: length of days is in her right hand, and in her left hand riches and honour. The Lord desireth, for the sake of his righteousness, the aggrandizing of the law, and its strength." 66 When the law is carried from the altar, to be put into the ark by the reader, he says, "They shall "praise the name of the Lord! for he is a defence "with his name alone?" And the people answer, "Give praises of majesty on the earth, and in heaven, and there shall be exaltings to his people; applaudings to all his gracious ones; the children of Israel, the nations near to him, praise ye the Lord! Hallelujah." 46 They must walk out of the synagogue very slowly, and before they lose sight of the ark, they must put up an ejaculatory prayer; nor must they fix their eyes on any beautiful object lest it should make The Jews confess their sins to their Rabbies, and the penance, or punishment, is according to the nature of the guilt. It is common for the Jewish devotees to lash themselves; but they are not to give themselves more than thirty-nine stripes; and one devotee generally inflicts it on another. During the flaggellation, the penitent lies on the ground, with his face to the north, and his feet to the south; but he must not lie from east to west, for that would be considered as a profanation. The person who scourges the penitent, repeats the following words from Psalm lxxviii. 38. But he being full of compassi"on, forgave their iniquity and destroyed them not; "yea, many a time turned he his anger away, and "did not stir up all his wrath:" and at cach word gives him a stroke; so that there being thirteen Hebrew words in the verse, it is repeated three times, which makes the number thirty-nine. The Jews deal in the most liberal manner with their poor; they supply the wants of such as are industrious, although reduced to distress; but when they find any who are able to work, and will not follow some employment, they totally discard them. In the morning, they are obliged to wash themselves in baths; but this is not attended to by any but those who are rich, or rather, by such as are devoWhile they remain in the bath, they must look either to the north or south; (but not to the east or west) these being the places where God resides. tees. In their ecclesiastical censures, the Jews are remarkably strict; which they follow, in conformity with the practices of the Pharisees of old. Some of the offences which bring upon them the vengeance of the elders, are not proper to be mentioned, because they might give offence to a modest reader. Adultery is more severely punished than any other crime. The offender is plunged into cold water, several days together, in the depth of winter; and if the water is frozen over, the ice must be broken, and he must stand up to the chin, till an egg is boiled hard. If the crime is committed in summer, he is stripped naked, and for several days exposed to bees and ants. The Jews have likewise their forms of excommunication; one of which is called the lesser; and the other the greater. The lesser must not exceed thirty days; and it is generally inflicted for neglect of attending the synagogue, for treating the doctors with disrespect, and for many other trifling things. not necessary to be mentioned. As for the greater excommunication, it is of a different nature, and in its form and manner more dreadful than can be well expressed. It is inflicted for mocking the law, or laughing at any of their rites and ceremonies. They curse the offender by heaven and earth; they devote him to the power of evil angels; they beg that God would destroy him soon; to make all creatures his enemies; to torment him with every disease; to hasten his death; and to consign him to utter darkness for ever. No one must presume to approach within six foot of him, and all human assistance is denied him, even if he should be perishing for the necessaries of life. They place a stone over his grave, to denote that he ought to be stoned; no relation must go into mourning for him, but they are to bless God for taking him out of the world. are The respect the Jews have for the sabbath, is such, that it exceeds the bounds of moral obligation. The sabbath commences on Friday evening, half an hour before sun-set; and at that time every Jew must have his lamp lighted, although he should beg the oil from his neighbours. The women obliged to light the lamps, in memory of Eve, who, by her disobedience, extinguished the light of the world. On Friday, every Jew is obliged to pair his nails, in the following manner. They begin with the little finger of the left hand, and then go on to the middle finger; after which they return to the fourth finger, and so on in return to the thumb. In the right hand they begin with the middle finger, and then proceed from the thumb to the little finger. The pairings must either be buried in the ground, or burnt in the fire. Previous to the commencement of the sabbath, they have a feast, which the master of the house blesseth, and while he is repeating the blessing he looks towards the burning lamps. On the sabbath one of their Rabbies preaches a sermon, for the most part full of unintelligible jargon; but they never say any thing against the civil power. But that they are loyal subjects will appear from the following prayer, which is read in their synagogues every sabbath day. 66 May he that dispenseth salvation unto kings, "and dominions unto princes; whose kingdom is "an everlasting kingdom; that delivered his servant "David from the destructive sword: who maketh "a way in the sea, and a path through the mighty "waters; bless, preserve, guard, and assist our "most gracious sovereign Lord king George the "third, our most gracious Queen Charlotte, and "all the other branches of the Royal Family: May "the supreme King of kings, through his infinite "mercies, preserve them, and grant them life, and "deliver them from all manner of trouble and danger: "May the supreme King of kings aggrandize, and "highly exalt our sovereign lord the king, and "grant him long and prosperously to reign; May "the supreme King of kings inspire him, and his "council, and the state of his kingdom, with be"nevolence towards us, and all Israel our brethren ; "In his and our days may Judah be saved, and Israel "dwell in safety: And may the Redeemer come "unto Zion; which God, of his infinite mercy grant; and let us say, AMEN." 66 The Jews pay mach regard to the New Moon; but it does not appear that they consider it as an object of Divine worship, but only as a proof, that God is the author of all things in nature; and that the return of the seasons are effected by his wisdom and power. In our month of August they confess all their sins, and resolve to amend their lives; and this ceremony is announced by blowing a horn in the synagogue, in imitation of the horns being blown in the tabernacle, in the wilderness, when Moses went up the second time to Mount Sinai. They believe that the sound of the horn drives away the devil, and this is the reason assigned for consecrating it before the person blows it. The person who sounds the horn, stands in the place where the law is read, with all the congregation standing around him in the most devout posture, with their hands lifted up, and their eyes fixed on the earth. They use a ram's horn, in imitation of Isaac's ram, and they have it crooked to point out the state of the sinner, and posture of humiliation. It is, probably, because they have no land of their own, that they neglect the ceremony of the Scape-goat, and instead thereof, shake their cloaths over a pool of water; making use of the following words, out of the prophet Micah, chapter vii. 19. "He will "turn again, he will have compassion upon us, "he will subdue our iniquities, and thou wilt cast "all their sins into the depth of the sea." The first ten days of the year are spent in acts of humiliation, for they believe, that on the first nine days, God searches into their hearts; and on the tenth day he passes judgement upon them, by entering the names of the penitent in the book of life, and the impenitent in the book of death. They have another ceremony which although very common formerly, is now but little practised. The father of every family made choice of a white cock, and every woman of a hen; but such as were pregnant, took both a cock and a hen. With these fowls they strike their heads twice, and at each blow the father of the family said, "Let this "cock stand in my room; he shall atone for my "sins, he shall die, but I shall live." This being done, the necks of the fowls were twisted round, and then their throats were cut, intimating that every sinner ought to have his blood spilt. At first they gave the fowls to the poor, but afterwards reflecting |