by a foldier, who feems to express, by pointing with his finger to a diftance, that the victory is gained. Behind the general is a ferjeant leaning on his halbert, and looking at the dying hero with admiration and grief. At the feet of the general lie his hat, fufee, gorget, &c. Near thefe is the reprefentation of a tent, underneath which is a group of figures. Behind the tent is feen a large tree, and by it lie a tomahauk, fcalping-knife and hachet, the Indian weapons of war. On the top of the monument is the figure of Victory defcending with a crown of laurel to immortalize the dying victor. In the front of the monument is the following infcription:

To the memory of JAMES WOLFE, Major-General and Commander in chief

Of the British land-forces On an expedition against Quebec, Who, after furmounting by ability' and valour

All obftacles of art and nature, Was flain in the moment of victory, On the 14th of September 1759The King and Parliament of Great-Britain,

Dedicate this monument.

Oppofite to this is a beautiful monument erected to the memory of lord Ligonier. On the top is a medallion reprefenting Britannia: and on each fide are medallions of the monarchs in whofe reigns he lived, viz. queen Anne, king George I. II. and III. The principal figure is History, with a fcroll in her left hand, containing a lit

of the chief battles in which he was engaged, viz. Schellenberg, Blenheim, Ramillies, Oudenard, &c. In her right hand fhe holds a pen, leaning her arm upon an urn, beneath which is a medallion with the head of lord Ligonier, and on

each fide trophies of war, &c. In the front of the monument is the following infcription.

In memory of

JOHN Earl of LIGONIER, Baron of Ripley, in Surry, Viscount Inniskillin and Viscount Clonmell,

Field marfhal and Commander in Chief of his Majesty's Forces, Matter-General of the Ordnance, Colonel of the firft Regiment of Foot-Guards,

One of his Majesty's most honourable Privy-council,

And knight of the most honourable military order of the Bath, Died 28 April 1770, aged 92.

In the north-weft corner of St. Michael's chapel is a fmail but very neat monument erected to the memory of Sufannah Jane Davidson. In the front of the monument is a beautiful medallion, beneath which is a pyramid of black marble reprefenting death ftriking his dart at a lady, who is fupported by an angel pointing to heaven, and the cherubims in the clouds. In the front of the monument is the fol

lowing infcription: "Sacred to the memory of Sufannah Jane Davidfon, only daughter of William Davidfon, of Rotterdam, merchant. Her form the most elegant and lovely was adorned by the native purity and fimplicity of her mind, which was improved by every accomplishment education could beflow. It pleafed the Almighty to vilit her, in the bloom of her life, with a lingering and painful difeafe, which he endured with fortitude and Chriftian refignation, and of which he died at Paris, January 1, 1767, aged twenty. To her much beloved memory this monument is erected by her afflicted -father."

[To be continued. ] HISTORY

HISTORY

OF THE JEWISH RELIGION.

1. THE ANTIENT JEWS.

SECT. IV. OF THE MOSAICAL
OECONOMY.

WHEN a man died without

having children, and if he had a brother alive unmarried, then the batchelor was to espouse the widow, for the two following reafons: Firft, that by defcendants, the name of the family might be kept up; but the first-born child was to fucceed to the name and eftate of the first husband. Se

condly, it was done to prevent them from intermixing with the heathen nations, which might have been the means of introducing idolatry among them.

It was in the power of parents to fell their daughters; a practice, in the eastern nations, from the moft early ages of time; but when the mafter feduced a damfel, it was not permitted him to fell her, because he had not acted towards her confiftent with the nature of moral obligation. However if the mafter betrothed the young woman to his fon, fhe was to be treated as a free born fubject: but if the young man took another wife, then he was to deliver up every thing belonging to the flave, and fhe was to be free to act in what manner the

pleafed. When a flave ran away from his mafter, he was not to be reclaimed by him, but was to remain with the perfon where he chofe to fettle; and this was a rational principle, for we naturally fuppofe, that in thofe ages, and in that nation, no fervant would have left his mafter, unless he had been treated with cruelty.

The power that fathers had over their children was great, but it was fuited to the circumftances of the times and the place. If a fon refuted to obey his father or

mo

ther, or treated them with indignity, they were to chaftife him; and if no reformation took place in his conduct, then he was to be taken before the elders, or judges of the city, who, upon hearing fuch evidence as ferved to prove his guilt, he was delivered over to the common executioners, who immediately ordered him to be ftoned to death. None of the children of Ifrael were permitted to fell their daughters as common prostitutes, because purity was enjoined by the divine law. It was the custom of the Heathens to boil kids in the milk of the dam; but by the Mofaic law, this was forbidden; because the practice itself was unnatural, fo that it was utterly prohibited for any person to feethe a kid in his mother's milk. The Mofaic law was a tranfcript of the law of nature; it was defigned to point out the ftate of fallen man, with the character of the divine attributes, and from this alone can our ftate in this world be known.

Many of the Heathen nations lived in the molt inceltuous manner, but this practice was not tolerated under the law of Mofes. The degrees of confanguinity were fo frictly attended to, that no perfon was to break through them; and a table of thofe degrees has always been prefixed or affixed to our English tranflations of the bible. This was, in all refpects extremely neceffary; becaufe, had it been otherwife, confufion would have taken place; parents would not have attended to the duty they owed their children, and children, in many inftances, would have been ashamed to acknowledge their parents. A man was not to marry two fillers, left it fhould have created family diffentions; but in all things they were to act confiftent with the duty they owed to themfelves, to their families, to the community at large, and to God. As nothing was more odious

among

among the Jews, than for men and women to live unmarried, fo, if the brother-in-law refused to marry his fifter-in-law, to preferve the name of his family, the widow was to go before the judges in the gate of the city, and there exhibit her complaint. This being done, the brother-in-law was called before the judges, and examined concerning the nature of his objections, and when it was found that he abfolutely refused to marry the woman, then fhe was called in, and the refufal intimated to her. The judges then were to tell her, to act according to the law of Mofes ; upon which the ftooping down, unloofed the fhoe from off his right foot, and, fpitting in his face, declared her abhorrence of the man who refused to perpetuate the name of his family, and the name of his brother; and from that time, he was called, The man whofe shoe bad been loofed in Ifrael.

A woman was not to marry into any tribe but that to which her father belonged; and this feems to have been done to keep up the grand diftinctions among the twelve tribes, especially that of Judah; from whom, according to the flesh, the Meffiah was to come, to enlighten a darkened world.

Previous to their going to take poffeffion of the land of Canaan, they were commanded to destroy all the different tribes of thofe idolatrous nations; and if they were fuffered to remain alive, their fons and daughters were not to intermix with them by marriage, that they might not, by fuch connexions, be led into idolatry; because nothing will fooner change the inclinations of men than an attachment to a beautiful woman.

Divorces between married perfons are generally attended with unhappy circumftances; the deifts have therefore objected that they could never make a part of the divine law. To this it is answered,

that divorces did not take place in the patriarchal ages; and our Saviour difputing with the Jews, told the Pharifees, that from the beginning it was not fo. However, as the Jews had refided many years in Egypt, Mofes, by divine infpiration, permitted a man to put away his wife, and both parties were permitted to marry again. But if a husband divorced his wife, and he married a fecond hufband, who afterwards died, then the first husband was not to take the woman again. This was done to difcourage divorces as much as poffible; for although God may permit many things, in confequence of the people's hardness of heart, yet the divine being cannot take pleasure in fuch things.

AN ABRIDGMENT

O F THE

SACRED HISTORY, FROM THE CREATION TO THE TIME OF THE EMPEROR CONSTANTINE.

I. GOD

He

OD was from all eternity; and, when it was his pleafure, he created out of nothing all things vifible and invifible. made the world in fix days, and confecrated the feventh to rest. He made man in his own image and likeness, giving him a reasonable foul, capable of knowing and lov-. ing his Creator, defigning him to be eternally happy by that knowledge and love. The firft man's name was Adam; the first woman created for him was called Eve. From this marriage came all mankind. God placed Adam and Eve in an earthly paradife, which was a pleafant garden; he only forbade them to eat of the fruit of one tree, to fhew that he was their Sovereign.

II. God had created pure fpirits, fome of which revolted against him; thefe are the demons condemned to eternal fire: thofe who continue faithful to God are the holy angels.

T..e

The devil tempted the woman, and fhe perfuaded her husband to eat of the forbidden fruit. Then God condemned them to death, and all their children; that is, all mankind became fubject to the fame punishment. God drove them out of paradife, and left them under the power of the devil, to whom they had fubjected themselves. But to comfort them, he declared, that of the feed of the woman fhould be born a Saviour, who fhould deliver men from the fervitude of the devil and fin, and from the power of death.

III. All men being children of Adam, are born in fin, and inclined to evil. His two firit fons were Cain and Abel. Cain killed his brother through jealoufy. Afterwards Adam had another fon called Seth, whofe family preferved the true religion and fervice of God; but it became corrupt also, by mixing with the curfed race of Cain. Indeed, all mankind became corrupt; and God refolved to destroy them by an univerfal deluge or flood. There was only one juft man, whofe name was Noal, defcended from Seth, whom God preferved with his family. God commanded him to make a great building of wood, in the form of a cheft, in which he was to fhut himfelf up with animals and birds of all forts, to re-people the world. This was Noah's ark. Then God caufed rain to fall, and waters to come in fuch abundance, that all the earth was drowned. There was none faved but what were in the ark.

IV. Noah being come out of the ark, his three fons, Shem, Ham, and Japhet, re-peopled the world. Families and nation's multiplied; but men were altogether wicked. The greatest part of them forgot their Creator, and worshipped thofe creatures which appeared most excellent to them; as the fun, the ftars, the fea, rivers, the wifett VOL. II. No. 14.

and most powerful men. And thus began idolatry.-However, the true religion was preferved in fome families, where the fathers were moft careful to inftruct their children, and relate to them what they had learned from their fathers; as the creation of the world; the ftate of innocence, the fall of man by fin, the promise of a Saviour, and the future judgment, in which God will render to every one according to his works,

V. The better to preferve the true religion, God chofe Abraham of the race of Shem, and made a covenant with him, of which he was pleafed that circumcifion fhould be the fign. He promifed to be his God, and the God of his feed, to bleís, in him and his feed, all the nations of the earth; that is, he would from his race bring the Saviour of the world. God further promifed, that he would make of him a great people, and give him for an heritage the land of Canaan, which we call the Holy Land. Abraham believed the promises of God, and ferved him faithfully. God

confirmed his promises to Ifaac, Abraham's fon, and to Ja-cob, Ifaac's fon; who were alfo faithful. Jacob was alfo called Ifrael. He had twelve fons, the twelve patriarchs, amongst whom were Levi, Judah, Jofeph, and Benjamin; from whom came the twelve. tribes or families, who all together compofed a great people, who were called Ifraelites, and alfo Hebrews.

VI. A famine obliged Jacob to go and fettle in Egypt, with all his family. He was received by Jo feph, his well-beloved fon, whom he had long believed to be dead; but God had wonderfully preferved him to be the faviour of his family. Pharaoh, king of Egypt had given him the government of his kingdem. Jacob, before his death, particularly bleffed each of his chil dren, prophefying things to come.

He

He told Judah that he fhould be lord over all his brethren, and that the scepter fhould not depart from his feed till the expected Saviour came.

VII. The children of Ifrael multiplied exceedingly in Egypt; fo that another king, fearing left they should become too powerful, would have exterminated them, and oppreffed them with labour like flaves. God miraculously faved Mofes who was of the tribe of Levi, and made ufe of him to deliver his people, to bring them out of Egypt, and lead them into the promifed land. Pharaoh ftiffly refuted to let them go; and God fmote Egypt with ten terrible plagues. The water was turned into blood, there came an extraordinary quantity of grafhoppers, caterpillars, and infects of all forts. At last, an angel deftroyed in one night all the firftborn of the Egyptians. The fame night the Ifraelites, by God's appointment, facrificed a lamb, which they eat in every family; and thus they first celebrated the paffover; this is, the feaft inftituted in me. mory of their deliverance.

VIII. When they came out of Egypt, they marched, by God's order, and under Mofes's conduct to the land of Canaan, according to the promifes God had made to their fathers. God did great miracles in their favour. The Red Sea divided, to make them a paffage through the midst of it; manna fell from heaven to feed them in the wilderness; a rock, flruck by Mofes's rod, furnished them with water in abundance. When they arrived at mount Sinai, there God caufed his majesty to appear by fire, lightnings, and thunderings; and pronounced his ten commandments, which he gave to Mofes written upon two tables of ftone. He alfo added the ceremonies and laws under which they were to live in the promifed land, till the coming of the Saviour. For a fign of his covenant, God caufed an ark, or

precious cheft, to be made, and a tabernacle, in which the ark was to reft. Aaron, Mofes's brother, was ordained prieft, and the priesthood lodged in his family; and all the tribe of Levi were confecrated to the fervice of God.

IX. Mofes led the people to the entrance of the promised land, and Joshua, his fervant, put them into poffeffion of it by great victories, which God accompanied with great miracles. The Ifraelites divided the land of Canaan according to their twelve tribes. But God often left them a prey to their enemies, as a punishment for their crimes; till he gave them for their king David, the fon of Jeffe, of the tribe of Judah. He was a man after God's own heart, who applied himself to the obfervation of the law, and to teach the people to keep it: God alfo delivered him from all his enemies, and heaped upon him riches and glory. He promised him that his pofterity fhould reign for ever over the faithful people; that is, from him fhould come the Meffiah or Chrift: the Anointed of Jehovah, the true King of men. The capital of the kingdom of Ifrael was Jerufalem, where David had his palace upon Mount Sion. By divine infpiration he compofed pfalms, to fing the praifes of God, and the wonders of the Meffiah's reign, of which Solomon's was the type or figure.

X. Solomon reigned in peace, in perfect tranquillity, with immenfe riches. He built the temple of Jerufalem; and that temple, and the holy city, were the true images of the church of heaven. Solomon had received from God the gift of wisdom; but he was unfaithful to him in his old age, and abandoned himfelf to the pleafures of fenfe, which drew him into idolatry. As a punishment for which crimes, his kingdom was divided under his fon Rehoboam. Ten of the twelve tribes- rebellioutly