"The temple most worthy of the Divinity, in the eyes of the Theophilanthropists, is the universe. Abandoned sometimes under the vault of heaven to the contemplation of the beauties of nature, they render its author the homage of adoration and gratitude. They nevertheless have temples erected by the hands of men, in which it is more commodious for them to assemble and listen to lessons concerning his wisdom. Certain moral inscriptions, a simple altar on which they deposit, as a sign of gratitude for the benefits of the Creator, such flowers or fruits as the seasons afford, and a tribute for the lectures and discourses, form the whole of the ornaments of their temples.

"The first inscription placed above the altar recals to remembrance the two religious dogmas which are the foundation of their moral.

"First Inscription.

"We believe in the existence of a God, in the immortality of the soul.

"Second Inscription.

"Worship God, cherish your kind, render yourselves useful to your country.

"Third Inscription.

"Good is everything which tends to the preservation or the perfection of man.

"Evil is every thing which tends to destroy or deteriorate him.

66

"Fourth Inscription.

Children, honour your fathers and mothers. Obey them with affection. Comfort their old age. "Fathers and mothers, instruct your children.

"Fifth Inscription.

"Wives, regard in your husbands the chiefs of your houses.

"Husbands, love your wives, and render yourselves reciprocally happy.

"The assembly sits to hear lessons or discourses on morality, principles of religion, of benevolence, and of universal salvation, principles equally remote from the severity of Stoicism and Epicurean indolence. These lectures and discourses are diversified by hymns. Their assemblies are holden on the first day of the week, and on the decades."

It

The Christian reader will admire the practical tendency of this new species of Deism, while he laments the defects by which it is characterised. wants the broad basis of revelation, the glorious discovery of immortality. At one period there was a gleam of hope that the profession of this system in France would prepare the way for the reception of pure Christianity.

LOVERS OF TRUTH.

ABOUT the year 1831, there was formed at Kiel, in Holstein, under the name of "Lovers of Truth," a religious society, which demands absolute liberty in

religious matters, and which professes what is called pure Deism. This society is governed by a spiritual president or head, and two elders, who are assisted by a committee of ten members.

The supreme

They have a

power belongs to the community. temple without ornaments and without images. Their worship consists of a prayer, which is offered by the president, and of some hymns which are sung by all the members. It is performed every seventh day of the week, and on certain holidays. These holidays are, that of conscience, or of penitence, new year's day, the festivals of nature at the commencement of the four seasons, the anniversary of the foundation of the society, and the political holidays ordered by the state. The society further consecrates, by particular rites, certain events occurring in private life, as the giving of a name to a newlyborn infant, admittance into the community, marriage, divorce, burial, and the oath of allegiance to the state.

JUDAISM.

JUDAISM comprehends the religious truths and rites of the Jews, the descendants of Abraham, who was a person of eminence, chosen by God, soon after the flood, to preserve the doctrine of the Divine Unity among the idolatrous nations of the earth. A complete system of Judaism is contained in the five books of Moses, their great lawgiver, raised up to deliver them from their bondage in Egypt, and to

conduct them to the possession of Canaan, the pro mised land. The Jewish economy is so marked by the sanctions of temporal rewards and punishments, that it has been questioned whether the Jews had any knowledge of a future state. The opinion that they had not this knowledge was maintained with great acuteness by Warburton, in his “Divine Legation of Moses;" but his arguments were controverted by Dr. Sykes, and other authors of high respectability. The principal sects among the Jews, in the time of our Saviour, were the Pharisees, who placed religion in external ceremony; the Sadducees, who were remarkable for their incredulity; and the Essenes, who were distinguished by an austere sanctity. Some account of these sects will be found in the last volume of Prideaux's "Connection," in Harwood's "Introduction to the Study of the New Testament," and in the late Bishop Marsh's improved edition of "Michaelis." There is an ingenious and learned volume on this subject, "Ecclesiastical Researches, by John Jones, LL.D." The author contends that Josephus and Philo were Christians. He introduces striking passages from their writings, tending to confirm the truth and illustrate the genius of primitive Christianity.

The Pharisees and Sadducees are frequently mentioned in the New Testament; and an acquaintance with their principles and practices serves to explain many passages in the sacred history. At present, the Jews have two sects, the Caraites, who admit no rule of religion but the law of Moses; and the

Rabbinists, who add to the laws the tradition of the Talmud. The dispersion of the Jews took place upon the destruction of Jerusalem by Titus, the Roman emperor, A.D. 70. The expectation of a Messiah is still the distinguishing feature of their religious system. The word Messiah signifies the anointed, one installed into an office by unction. The Jews used to anoint their kings, high-priests, and sometimes prophets, on their entering upon office. Thus Saul, David, Solomon, and Joash, kings of Judah, received the royal unction. Thus also Aaron and his sons received the sacerdotal, and Elisha, the disciple of Elijah, the prophetic unction.

Christians believe that Jesus Christ is the Messiah, in whom the Jewish prophecies are accomplished. The Jews, entertaining the idea that a temporal Messiah is yet to subdue the world, wait for his coming with patience. According to Buxtorf, who was a professor of Hebrew, and celebrated for rabbinical learning, some of the modern rabbins believe that the Messiah is already come, but that he will not manifest himself on account of the sins of the Jews. Others have had recourse to the hypothesis of two Messiahs, who are to succeed each other-one to be in a state of humiliation and suffering-the other in a state of glory, magnificence, and power. Let us, however, remember that in the New Testament Jesus Christ declares, in the most explicit terms, that he is the Messiah. In John iv. 25, the Samaritan woman says to Jesus, "I know that Messias cometh, which is called Christ: when he is come he will tell us all things. Jesus