the observance of these precepts; as we learn from the same author. "We are obliged," says he," to kill all the Gentiles, who refuse to keep the commandments of Noah, if they are in our power. It is only to us, who are the inheritance of Jacob, and to those of any other nation who will become proselytes, that Moses has given the law. For it is said, There shall be no difference between the proselytes and you. And therefore, as to the law, let him embrace it that will; we force nobody to it: but as for the commandments of Noah, Moses our master, who was taught by God himself, has commanded us to force all those who shall come into the world to observe them, and to kill all those who shall refuse to keep them. He who receives them is called a Proselyte of habitation, and must engage himself to do so, in the presence of three learned persons."

The second sort of converted Hebrews were called Proselytes of justice. They were so called, because they embraced the whole law of Moses, and engaged themselves to live holily and justly. And they therefore had the rank and privileges of natural Jews. And it is of them that we are to understand those words of our blessed Saviour in the Gospel, Ye compass sea and land. to make one proselyte.*

In order to become a proselyte of justice, there were three ceremonies to be performed; the first of which was circumcision. The blood that was spilt in the performance of this, was called the blood of the covenant; and these new con

*Matt. xxiii. 15.

verts

verts were thought to be the children of it. And, as to the necessity of it, the commandment of God to Abraham is very express: The uncircumcised man-child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people.* Circumcision was, as it were, the seal, which sealed the covenant, which the proselyte entered into with God, and the solemn profession he made of observing the law of Moses. Which made St. Paul say, I testify to every man that is circumcised, that he is a debtor to the whole law. And Maimonides also teaches the same thing. "When a Gentile," says he, "has a mind to enter into the covenant, to shelter himself under the wings of the majesty of God, and to submit to the law, he must be circumcised."

The second ceremony was washing, or baptism; which must have been performed in the presence of, at least, three Jews of distinction. At the time of the performance of it, the proseJyte declared his abhorrence of his past life, and that it was neither ambition nor avarice, but a sincere love for the law of Moses, which prevailed on him to be baptized: and he was then likewise instructed in the most essential part of the law. He promised, at the same time, to lead a godly life, to worship the true God, and to keep his commandments. And hence the Christian church has borrowed those ceremonies, which she makes use of in receiving proselytes,

* Gen. xvii. 14. + Gal. v.

3

Or, as the French has it, Every man that causes himself to be circumcised. ↑ Ibid. ch. i.

whether

whether Jews or Gentiles; for it is manifest, that the institution of baptism by Jesus Christ, and the discipline of the primitive church in the administration of it, have a relation to this ceremony among the Jews.

The third ceremony to be performed, was that of offering sacrifice. All these, except circumcision, were performed by the women as well as the men, who became proselytes. And as concerning those who had gone through all these ceremonies, it was a common opinion among the Jews, that they ought to be looked on as newborn infants. Maimonides says it in express terms: A Gentile," says he, "who is become a proselyte, and a slave who is set at li berty, are both as it were new-born babes: which is the reason why those who before were their parents, are now no longer so." Whence it is evident, that nothing could be more just than Jesus Christ's reproaching Nicodemus, with his being a master in Israel, and yet being at the same time ignorant how a man could be born a second time*

But to be more particular; I cannot forbear relating here at large, all that Maimonides says, of the manner of their receiving proselytes. It will, I doubt not, be some pleasure to the reader to trace out in it the origin of Christian baptism, and of the antient ceremonies, which the church observed in it. For they are all borrowed from the Jews; Jesus Christ and his apostles not having thought fit to abolish them, or to substi tute new ones in their room.

* John iii. 10.

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How,"

"How," says he, "ought a proselyte now to be received? Wherany one offers himself, if upon a strict enquiry it appears, that the motives to his conversion are pure, he shall be asked this ques tion: What have you seen in us, which inclines you to become as proselyte? Don't you know, that the Israelites live now in sorrow and re proach, that they are exiles, are dispersed abroad, and are laden every day with fresh miseries? If he answers; I know all this, and yet think myself unworthy of being received among them, he must be admitted. And then he shall be taught the principal articles of religion, the unity of God, and the prohibition of idolatry, in which he must be thoroughly instructed. And among the commandments of God, which are taught him, both some of the most and some of the least importance shall be mentioned, but briefly. To which shall be added, the punishments annexed to the breach of these precepts. It shall be said to him, Are you sensible that before you embrace religion you may eat fat, and not observe the sabbath? And that if after you are become a proselyte, you eat fat, you will be excommunicated, and if you break the sabbath, stoned? But nevertheless these punishments are not to be mentioned to him, but with a great deal of prudence, lest the terrible idea they give him of religion, should turn him from the right way. Men must first be won over by gentle methods; they must, as the Scripture expresses it, be drawn with the cords of a man, with bands of love.*

*Hos. xi. 4.

And

"And as he must be instructed in the doctrine of punishments, so likewise in that of rewards. It shall be declared to him, that the observance of the law will gain him an immortal life in the other world, and that none are truly wise and just in this, but they who know the law and keep it. For, it shall be added, that a future life is reserved only for the righteous, which are the Israelites; and that if they are unhappy in this world, this very thing shews that they will be eternally happy in the next. It is not necessary that they should enjoy the same happiness upon earth that other people do; their corrupt inclinations might lead them either into pride or error, and they might by that means lose the reward of the world to come. Jeshurun, as says the Scripture, reared fat, and kicked. * So that, God does not punish the Israelites, with design to destroy them. No, they shall be preserved; and it is the Gentiles which shall be destroyed. It is proper to enlarge upon this subject, that his love and zeal may be doubled thereby.

« If he alters his resolution, and no longer desires to be a proselyte, he shall be left at his liberty. If he perseveres, circumcision must not be deferred. And if he has been already circumcised, the blood of the covenant must be drawn afresh from the wound. And then time shall be given him for his cure, after which he must be baptized.

"Three chosen men shall stand before him, when he is in the water, and shall again propose to him some of the commandments of the law.

*Deut. xxxii. 15.

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