that revelation unfolds, the salvation of mankind through the blood of Christ. Our author does not directly attack this Christian tenet; but he attempts to establish other principles, which in reality "make the cross of Christ of none effect." The grand principle seems to be, that repentance and the ceremonies of the day of atonement do of themselves, and without any reference to the great sacrifice which that institution was intended to prefigure, atone for all sin. This assumption is without any foundation, either in the reason of the thing, or in Scripture; "for it is not possible that the blood of bulls and of goats should take away sins." But without dwelling on this point, we remark that our author's notions of repentance itself are exceedingly defective. For though he has some correct and striking observations on the subject, he says nothing of that thorough renovation of heart and inward change of principle, which are implied in the word peravoía, and which we Christians are accustomed to regard as the essence of true repentance. He lays too much stress on public confession and other outward accompaniments; and his rules remind us of the Aves and Credos and Pater-nosters, which the priests of Rome are wont to impose on their penitents previous to absolution.

VIII. Although repentance and praying aloud are at all times very good, yet they are still more [especially] good, during the ten days that are between the new year's day and the day of atonement, as then they (the supplications of the penitent) are accepted forthwith; for it is said: Seek ye the Lord while He may be found (Isai. lv. 6.) But when is it so ?-[It is so] in the case of an individual; but as to a congregation [at large], whenever these repent and pray aloud with all their hearts, they are listened to, for it is said: As the Lord our God [is] in ALL [THINGS THAT] WE CALL UPON HIM [FOR] (Deut. iv. 7.)

IX. The day of atonement however is the [proper] time for repentance for all, both for individuals and the publick, as being the ultimate [time of] pardon and forgiveness to Israel. Every one is therefore bound to repent and to confess on the day of atonement. And with regard to confessing on the day of atonement, we are commanded that it (the confession) should begin on the day preceding that day, and before eating [the evening meal], lest one happen to be choked at the meal, and before he has confessed, (and consequently die without confession). But although one has confessed [already] before eating [the evening meal], he ought to confess again in the evening of the night preceding the day [of atonement], and likewise to confess again in the morning prayer, additional prayer, oblation prayer, and closing prayer. But now where (i. e. at which part of the prayer), ought the confession to be made?-An individual [ought to confess] after his prayer, and the prayer reader, in the midst of his prayer, [namely] at the fourth blessing.-Pp. 223-225.

To imagine that this is any part of repentance appears to us great weakness; and the passage is an instance of lamentable trifling with serious things. It is, however, nothing to the profaneness of the next chapter. That we may not misrepresent our author's statements, we shall give them entire in his own words, and leave our readers to make their own reflections.

TNP instead of being rendered by IN ALL THINGS that we call, seems to have been rendered by the Rabbins by: AT ALL TIMES that we call.

I. Every one of the sons of men has his good deeds and also his wicked deeds. He whose good deeds amount to more than his wicked deeds, is [said to be] a righteous man, and he whose wicked deeds amount to more than his good deeds, is [said to be] a wicked man; [again he whose deeds consist of] half [good ones] and half [wicked ones], is [said to be] an intermediate man. Also with regard to a [whole] country, if the good deeds of the whole of its inhabitants [when added together] were to amount to more than their wicked deeds, [then] behold! this would be a righteous [country]; but if the wicked deeds of the same were to be most, [then] behold! this would be a wicked [country]. And so it would be with regard to the whole world in general.

II. The man whose wicked deeds amount to more than his good deeds, dies forthwith, in consequence of his wickedness; for it is said: For the multitude of thine iniquity (Hos. ix. 7); also a country, the wicked deeds of which are most, perisheth forthwith; for it is said: Because the cry of Sodom and Gomorrak is great, &c. (Gen. xviii. 20).—And so it is with regard to the [inhabitants of the] whole world in general, [viz.] if their wicked deeds amount to more than their good deeds, they also perish forthwith; for it is said: And God saw that the wickedness of man was great (Gen. vi. 5.)

III. However in this balancing [of the good deeds against the wicked ones], not the number of the good or wicked deeds, but the importance of the same, is taken into consideration; so that there may be one good deed which makes up for many wicked ones; for it is said: Because in him there is found [some] good thing (1 Kings xiv. 13.); and again there may be one wicked deed which makes up for many good ones; for it is said: But one sinner destroyeth much good (Eccles. ix. 18.) They (the deeds of a man) can [therefore] be balanced by the knowledge of the God of knowledge only, and it is He [alone] who knows how to estimate the good deeds against the wicked ones.

IV. He who regrets having fulfilled the commandments, and who is sorry for his good deeds, saying to himself: What profit have I in having fulfilled the same? O that I never had fulfilled the same!-behold! this [man] has altogether undone [the good deeds which he once had done], and no good deed of his whatever will be recorded in his [favour]; for it is said: The righteousness of the righteous shall not deliver him in the day of his transgression (Ezek. xxxiii. 12.); which [applies] to him only who is sorry for his former [good deeds].

V. Now in the same way as the good deeds of a man and his wicked deeds are balanced at the hour of his death, so are also the wicked deeds of every one that exists in this world, balanced against his good deeds, every year, on the festival of the new year's day. He who is found [to be] a righteous man, is decreed to live, and he who is found [to be] a wicked man, is decreed to die; again to him who is [found to be] an intermediate man, a respite is given, until the day of atonement; if he repent, he is decreed to live, and if not, he is decreed to die.

VI. Although the blowing of the trumpet on the new year's day is an ordinance of Scripture, yet there is also an intimation in it. [which amounts to as much] as saying: Ye sleepers, awake from your sleep; and ye who are in a deep sleep arise from your deep sleep; search into your actions, turn with repentance, and remember your Creator!-Ye who have become forgetful of truth by [pursuing] things that are vain and temporary, and who have been absorbed the whole year in vain and idle [matters], which can neither avail nor deliver [you], look after your souls, mend your manners and your deeds; and may every one of you forsake his wicked way and his ungodly thoughts.

VII. Every man ought therefore to look upon himself during the whole year as though he were half innocent and half guilty, (i. e. he ought to consider the amount of his good deeds as coming up precisely to that of his wicked deeds), and also [to look] upon the whole world as though it were half innocent and half guilty, (i. e. as if the total amount of the good deeds of all the inhabitants of the world also came up precisely to that of their wicked deeds); now if he commit but one sin [more, then] behold! [by this single sin] he causes the

scale of guilt to preponderate, both with regard to himself and to the whole world; and consequently brings destruction upon it; [on the other hand] if he fulfil but one single commandment [more, then] behold! [by this single good deed] he causes the scale of innocence to preponderate both with regard to himself and to the whole world, and [consequently] brings salvation and deliverance both upon himself and them (the inhabitants of the world) as it is said: But the righteous [is] an everlasting* foundation (Prov. x. 25.), [meaning that]: This man, by acting righteously, causes the innocence of the whole world to preponderate, and [by this means] brings about the deliverance of the same.

VIII. For this reason have the house of Israel made it a practice among themselves, to multiply their charitable and good deeds, and to employ themselves in [fulfilling] the commandments, [during the interval] between the new year's day and the day of atonement, even more than in the other days of the year. They have moreover made it a general practice among them, to rise, during these ten days in the night time, and to pray in the synagogues with words of supplication and fervent entreaties until day-light.-Pp. 229-236.

But, notwithstanding the importance thus attached to repentance and the day of atonement, it appears that this balancing of the good and evil deeds of men, and the judgment which is accordingly pronounced upon them, relate only to the period of their death, and determine nothing with regard to their condition in a future state. The opinions held by the Jews on this subject are derived from other principles. We shall endeavour to extract from our author a concise account of what they believe with reference to the persons who will be partakers of future happiness, -the nature of the future state,— and the means by which its happiness is to be attained.

1. The persons who will be partakers of future happiness.

Even on all the wicked men, though their sins be numerous, judgment is pronounced according to their sins, but yet they have a share in the [blessings of the] world that is to come; for all Israel have a share in the [blessings of the] world that is to come, although they have sinned; for it is said: Thy people also [shall be] all righteous; they shall inherit the land for ever (Isai. lx. 21.); [here the expression] land is a figure [meaning] the land of life, which is, the world that is to come. Also the pious men of [other] nations of the world, have a share in the [blessings of the] world that is to come.-P. 240.

Truly this is a comfortable doctrine for every one who possesses the merit of having been born a Jew, a doctrine well suited to foster the most perfect self-complacency, and to lull the conscience into the sleep of everlasting death. Well may we remember the words of the Baptist to their ancestors, Think not to say within yourselves, We have Abraham to our father (Matt. iii. 9.) But to proceed; if the doors of heaven are opened thus widely, we are naturally led to ask, Who need fear exclusion? But it seems that those who are thus lenient towards the orthodox Israelite, can be sufficiently intolerant towards those who dissent from the rabbinical creed: for our author immediately adds:

It is evident from the context in which this verse stands, that וצדיק יסוד עולם

our author must have translated it thus: But the righteous is THE FOUNDATION OF THE WORLD, (i. e. the whole world may be supported (preserved) by the good deed of one righteous man).

XII. These however (i. e. sinners of the following description), have no share in the [blessings of the] world that is to come, but they are cut off, destroyed and condemned for ever and ever, in consequence of their great wickedness and sinfulness; [namely], hereticks; they who deny the law; they who deny the resurrection of the dead and the coming of the Redeemer; apostates; they who cause many other men to sin; they who depart from the [usual] practices of the congregation; he who trespasses presumptuously [and] openly like Jehoiakim; informers; they who keep the congregation in awe, not for any religious purpose, [but for their private interest]; shedders of blood; slanderers; and he who is ashamed of circumcision.-Pp. 240, 241.

XIV. There are also three [descriptions] of Israelites, that are called hereticks; [namely], he who says, that there is altogether no prophecy, and that there is no [kind of] knowledge which, [emanating] from the Creator, enters into the minds of the sons of men; he who denies the prophecy of Moses, our Rabbi: and also he who says, that the Creator has no knowledge of the actions of the sons of men. Every one of these three is [called] a heretick.

XV. Again there are three [descriptions] of Israelites, that [are said to] deny the law; [namely]; he who says that the law is not from the Lord. Even if he say of one single verse, or of one single word only, that it was said by Moses himself, (i. e. that it was the invention of Moses himself and not dictated to him by God), [then] behold! this man denies the law. Likewise he who denies the interpretation thereof, which constitutes the oral law, or he who pretends to give the lie to those who promulgated the same (i. e. the oral law), as Zaduck and Bythos did; and also he who says, that the Creator has commuted one commandment into another commandment, so that this law is already abolished, although it was [originally] from the Lord. Every one of these three [descriptions] is [said to be] an Israelite who denies the law.— Pp. 242, 243.

It would be no difficult matter to guess who are the persons intended in the last clause of the preceding extract, who say that the Creator has commuted one commandment into another, so that the Mosaic Law, though originally given by God, is now abolished. But, lest any doubt should remain as to the identity of these arch-heretics, the original edition of our author's work supplied a parenthesis, which

like" כגון הנוצרים וההגרים ; effectually puts an end to the question

the Nazarenes and Hagarenes;" that is, the Christians and Mahommedans.* These, of course, have no hope of admission into the rabbinical paradise.

2. From the persons who will partake of the blessings of the world to come, we turn to the nature of these blessings, and the condition of those who are excluded from the enjoyment of them.

I. The good which is laid up for the righteous, consists in the life of the world that is to come; a life, free from death; and a good, free from evil. This is that which is written in the law: That it may be well with thee, and [that] thou mayest prolong [thy] days (Deut. xxii. 7.) By tradition they (the sages) taught [thus]: That it may be well with thee-in that world which is altogether good; and [that] thou mayest prolong [thy] days-in that world which is to endure] very long, (i. e. which is to last for ever); meaning the world that is

to coine.

II. Now the reward of the righteous, consists in this, [namely], that they are to attain unto that bliss, and that they are to exist in that good (happi

See Maimonidis Tractatus duo, De Doctrinâ Legis, et de Pœnitentiâ, ed. Clavering. 4to. Oxon. 1705. p. 60.

ness); again the retribution [which awaits] the wicked, consists in this, [namely], that they are not to attain unto that life, but that they are to be cut off and die. Moreover he who does not attain unto that life, is [said to be] a dead man, who is never to live again, seeing that he is to be cut off, in consequence of his wickedness, and perish like a beast. Now this is the [nature of the] cutting

That הכרת תכרת הנפש ההיא :off recorded in the law, when it says

soul shall UTTERLY be cut off (Numb. xv. 31.); (literally: that soul SHALL BE CUT OFF TO BE CUT OFF). By tradition they (the sages) taught [thus]: TO BE CUT OFF, [implies] from this world; THOU SHALT BE CUT OFF, [implies] from the world that is to come; by which it was meant, that the soul after parting with the body in this world, is not to attain unto the life of the world that is to come, but is to be cut off even from the world that is to come. Pp. 293–295.

VI. That life (i.e. the life hereafter), because there is no death in it (seeing that death is one of the accidents which can befal the body only, and that there is no corporeal existence there), is called the bundle of life, as it is said: But the soul of my lord shall be bound IN THE BUNDLE OF LIFE (1 Sam. xxv. 29.), by which that reward was meant, than which there can be no greater, and that good (bliss), beyond which there is no good. Now it is that [state of blissful life] which all the prophets so eagerly wished for, and to which also various names were given by way of allegory, [as for instance], The mountain of the Lord; His holy place; The way of holiness; The courts of the Lord; The Beauty of the Lord; the tabernacle of the Lord; The temple of the Lord; the house of the Lord, and the gate of the Lord. Moreover the sages, by way of allegory, called that good which is prepared for the righteous: the feast; but more generally they call it by the world that is to come.

VII. [Again] the punishment, above which there can be no punishment, consists in this, namely], that the soul is cut off, and does not attain unto that life, as it is said: That soul shall UTTERLY BE CUT OFF; his iniquity [shall be] upon him (Numb. xv. 31.) Now this destruction the prophets called, by way of allegory, the pit of destruction; N destruction; Tophet; and also pby the horseleach; so that they called it by all [kinds of] expressions [denoting] destruction and corruption, in consequence of its being that destruction after which there is no standing (existence), and that ruin which admits of no reparation. Pp. 299, 300.

So that the doctrine of a future resurrection, "both of the just and of the unjust," and the awful consequence, that the wicked will go into everlasting punishment hereafter, is no part of the creed of the modern Jew. But a man may live without God in the world, in the uncontrolled indulgence of every sinful appetite, and console himself with the idea that he has no account to give of his wasted talents, and, that death will in fact be the annihilation of his being. It would not be easy to frame a theory of futurity better calculated to sap the foundations of moral virtue, to take off all restraint from the evil passions of men, and lead them to wallow in every species of sensual gratification. Some few of the disciples of such a school may perhaps be animated by the hope of eternal glory, or awed by the checks of conscience, which, in spite of their doctrine, will teach them that the wicked have something to fear; but the great mass of the people, who are trained up in the belief of such a theory, will inevitably be seduced by the temptations of the present world; and, being once engaged in an irreligious course of life, there is nothing to restrain