their property to their relations and friends, and retired to solitary places, where they devoted themselves to a holy life. The principal society of this kind was formed near Alexandria, where they lived not far from each other in separate cottages, each of which had its own sacred apartments, to which the inhabitants retired for the purposes of devotion.* Besides these eminent jewish sects, there were others of inferior note at the time of Christ's appearance. The Herodians derived their name from Herod the Great. Their distinguishing tenet appears to have been, that it is lawful, when constrained by superiors, to comply with idolatry, and with a false religion. Herod seems to have formed this sect on purpose to justify himself in this practice, who, being an Idumean by nation, was indeed half a jew, and half a pagan. He, during his long reign, studied every artifice to ingratiate himself with the emperor, and to secure the favour of the principal personages in the court of Rome. Josephus informs us that his ambition, and his entire devotion to Cæsar and his court, induced him to depart from the usages of his country, and mi many instances to violate its institutions. He built temples in the Greek taste, and erected statues for idolatrous worship, apologizing to the jews that he was absolutely necessitated to this conduct by the superior powers. We find the Sadducees, who denied a future state, readily embraced the tenets of this party for the same persons who in one of the gospels are called Herodians, are in another called Sadducees.+ The Gaulonites‡ derived their name from one Judas Theudas, a native of Gaulon, in Upper Galilee, who Enfield, vol. ii. p. 186. [For a more particular account of these jewish sects, see Josephus's Antiquities, and Prideaux's Connexion ; also Parkhurst's Gr. Lex.] + Comp. Mark viii. 15. with Matt. xvi. 6. Harwood's Introd, vol. i. p. 235. Called Galileans, Luke xiii. 1. in the tenth year of Jesus Christ excited his countrymen, the Galileans, and many other jews, to take arms, and venture upon all extremities, rather than pay tribute to the Romans. The principles he instilled into his party were, not only that they were a free nation, and ought not to be in subjection to any other; but that they were, the elect of God, that he alone was their governor, and that therefore they ought not to submit to any ordinance of man. Though Theudas was unsuccessful, and his party in their very first attempt entirely routed and dispersed ; yet so deeply had he infused his own enthusiasm into their hearts, that they never rested, till in their own destruction they involved the city and temple.* Many of the jews were attached to the oriental philosophy concerning the origin of the world. From this source the doctrine, of the Cabala is supposed to have been derived. That considerable numbers of the jews had imbibed this system, appears evident both from the books of the new testament,† and from the ancient history of the christian church. It is also certain that many of the gnostic sects were founded by jews.+ Whilst the learned and sensible part of the jewish nation was divided into a variety of sects, the multitude was sunk into the most deplorable ignorance of religion; and had no conception of any other method of rendering themselves acceptable to God, than by sacrifices, washings, and other external rites and ceremonies of the Mosaic law. Hence proceeded that dissoluteness of manners which prevailed among the jews during Christ's ministry on earth. Hence also the divine Saviour compares the people to sheep without a shepherd, and their doctors to men who, though deprived of sight, yet pretended to shew the way to others. § In taking a view of the corruptions, both in doctrine and practice, which prevailed among the jews at the * Percy's Key to the New Testament. † Matt. x. 6. xv. 24, 25, John ix, 39, Mosheim, vol. i, p, 38. § Ibid. time of Christ's appearance, we find that the external worship of God was disfigured by human inventions. Many learned men have observed that a great variety of rites were introduced into the service of the temple, of which no traces are to be found in the sacred writings. This was owing to those revolutions which rendered the jews more conversant than they had formerly been with the neighbouring nations. They were pleased with several of the ceremonies which the Greeks and Romans used in the worship of the pagan deities, and did not hesitate to adopt them in the service of the true God, and add them as an ornament to the rites which they had received by divine appointment. The jews multiplied so prodigiously, that the narrow bounds of Palestine were no longer sufficient to conta n them. They poured, therefore, their encreasing numbers into the neighbouring countries with such rapidity, that at the time of Christ's birth there was scarcely a province in the empire where they were not found carrying on commerce, and exercising other lucrative arts. They were defended in foreign countries against injurious treatment by the special edicts of the magistrates. This was absolutely necessary, since in most places the remarkable difference of their religion and manners from those of other nations, exposed them to the hatred and indignation of the ignorant and bigoted multitude. "All this (says doctor Mosheim) appears to have been most singularly and wisely directed by the adorable hand of an interposing providence, to the end that this people, which was the sole depository of the true religion, and of the knowledge of one supreme God, being spread abroad through the whole earth, might be every where, by their example, a reproach to superstition, contribute in some measure to check it; and thus prepare the way for that yet fuller discovery of divine truth which was to shine upon the world from the ministry and gospel of the Son of God." *Mosheim, vol. i. p. 42. SECTION III. AN ACCOUNT OF THE PHILOSOPHICAL SYSTEMS WHICH WERE IN VOGUE AT. Ar the important æra of Christ's appearance in the world, two kinds of philosophy prevailed among the civilized nations. One was the philosophy of the Greeks, adopted also by the Romans; and the other that of the Orientals, which had a great number of votaries in Persia, Syria, Chaldea, Egypt, and even among the jews. The former was distinguished by the simple title of philosophy; the latter was honoured by the more pompous appellation of science or knowledge, since those who adhered to the latter sect pretended to be the restorers of the knowledge of God which was lost in the world. The followers of both these systems, in consequence of vehement disputes and dissensions about several points, subdivided themselves into a variety of sects. It is however to be observed, that all the sects of the oriental philosophy deduced their various tenets from one fundamental principle which they held in common; but the Greeks were much divided about the first principles of science.* Amongst the Grecian sects there were some who declaimed openly against religion, and denied the immortality of the soul; and others who acknowledged a Deity, and a state of future rewards and punishments. Of the former kind were the Epicureans and Academics, of the latter the Platonists and Stoics. The Epicureans derived their name from Epicurus, who was born in the hundred and ninth olympiad, two hundred and forty-two years before Christ. He accounted for the formation of the world in the following manner:-A finite number of that infinite multitude of atoms, which with infinite space constitutes the universe, falling fortuitously into the region. of the world, were, in consequence of their innate * Mosheim, vol. i. p. 26. i motion, collected into one rude and indigested mass, All the various parts of nature were formed by those atoms which were best fitted to produce them. The fiery particles formed themselves into air, and from those which subsided the earth was produced. The mind, or intellect, was formed of particles most subtle in their nature, and capable of the most rapid motion.* The world is preserved by the same mechanical causes by which it was framed, and from the same causes it will at last be dissolved. Epicurus admitted that there were in the universe divine natures: but asserted that these happy and divine beings did not incumber themselves with the government of the world; yet that on account of their excellent nature they are proper objects of reverence and worship. The science of physics was, in the judgment of Epicurus, subordinate to that of ethics; and his whole doctrine concerning nature was professedly adapted to rescue men from the dominion of troublesome passions, and lay the foundation of a tranquil and happy life. He taught that man is to do every thing for his own sake; that he is to make his own happiness his chief end, and do all in his power to secure and preserve it. He considered pleasure as the ultimate good of mankind: but asserts that he does not mean the pleasures of the luxurious; but principally the freedom of the body from pain, and of the mind from anguish and perturbation. The virtue he prescribes is resolved ultimately into our private advantage, without regard to the excellence of its own nature, or to its being commanded by the supreme Being.‡ * Enfield, vol. i. p. 466.-The Epicurean philosophy was embraced by most of the Romans of high rank, who perverted it to countenance their unbounded luxury, Enfield and Leland's Discourses on the Advantages of [ His followers, however, are said to have applied the principle |