From the time when the Jews returned from the Babylonish captivity, both the Temple service and the general affairs of the nation at large, appear to have been in an unsettled state. Oppressed and persecuted by the various powers near and about Judea; the continued civil broils among themselves; the tyranny and cruelty of their own kings and priests, all tended to keep them in a state of confusion and disorder: yet worse still, was the neglect of G.o.d's holy laws, and the introduction of heathen rites and customs, by which the pure religion of their ancestors became polluted. Add to this the innovations which were permitted to creep in upon the sacred worship of G.o.d, and the party feeling which strengthened such on the one hand, and the furious opposition on the other--this had the effect of preventing the nation from possessing that peace of mind and happiness which they would have otherwise enjoyed, owing to those glorious prophetic predictions which made such an impression on them, and which promised nought but real comfort and divine peace on their release from Babylonish captivity.

It is therefore to be concluded that there is a period yet to come, which shall bring together again all the scattered flock of Israel, to the Holy Land of their fathers. Then will they be convinced of their past errors, and the sins committed by their fathers of old, whose wickedness brought down upon them the just vengeance of an offended G.o.d. Then will all the blessings reserved for the righteous, be conferred upon them in that day, as foretold by the prophet Zephaniah:

"At that time will I bring you _again_, even in the time that I gather you; for I will make you a name and a praise among all the people of the earth, when I turn back your captivity before your eyes, saith the Lord."

END OF PART I.

Part Second.

AN ACCOUNT OF THE SEVERAL SECTS WHICH SPRANG UP AMONG THE JEWS BEFORE AND AFTER THE DAYS OF THE MACCABEES.

CHAPTER I.

The a.s.sideans.

After the spirit of prophecy had ceased among the Jews, and there being no inspired persons to whom they could apply as formerly, they fell into religious doubts and disputes. This caused different opinions to exist among them, and divided them into sects and parties; such as the Pharisees, the Sadducees, and the Essenes, who were the princ.i.p.al, and supposed to have arisen out of the a.s.sideans.

The a.s.sideans are called by some "Chasidim," or _pious_. They were a religious society among the Jews, whose chief and distinguishing character appears to have been to support the honor of the Temple, and observe punctually the traditions of the Elders. In the apocryphal books of the Maccabees, we meet with the word "asidaioi," which no doubt is derived from the Hebrew word _chasidim_. This sect is supposed to date their origin either during the captivity, or shortly after the restoration of the nation. Being of a pious and religious character, they were the first who adhered to Mattathias, and afterwards to his son Judas Maccabees, in defense of their religion and the Law of G.o.d. They proved themselves zealous in their cause, as stated in the following pa.s.sage: "There came to Mattathias, a company of a.s.sideans, who were mighty men of Israel, even all such as were voluntarily devoted unto the law." They were not however, considered a distinct religious sect from the rest of their brethren; but they were devoted to their ancient religion and the service of the Temple, the supporting of the sacrifices, the relief of the poor, and the general benefit of all their co-religionists. Our views on the subject may be considered correct, as Josephus, who wrote in those times, and concerning those affairs, does not mention any such sect being distinctly marked from the general body of the people. We may therefore safely adopt the opinions of those who consider the appellation given them in the book of the Maccabees, to be no more than used in our days to pious and religious men, who are designated saints or holy men.

CHAPTER II.

The Pharisees.

This sect derived their name from the Hebrew word "Perusheem," which signifies separation, and so called because of their being separated from the body of the people in point of their religious conduct. They considered themselves more than ordinarily holy, and more strict in the observance of their religious precepts and ceremonies. It is not quite certain at what time the Pharisees first made their appearance; yet there is no doubt, that like all the other sects among the Jews, they were not known in any way, until some time after the death of Malachi, the last of the prophets, when the spirit of prophecy ceased to exist among Israel. Josephus, who was himself of this sect, speaks of it as flourishing in the days of Johnathan the high priest. In the days of John Hyrca.n.u.s, a high priest of the Asmonean race, they became very numerous and influential. It is generally admitted that the Pharisees were more devout than their brethren, and appear to have excelled in the knowledge of the law, and to have been more skillful in their interpretation of the same.

The princ.i.p.al doctrines of this sect were as follows:

They held sacred all the traditions of the elders in those days, and considered the laws of the Rabbins, as contained in the said traditions, equally binding upon them as the written law. They were of the belief that the written law could not be properly understood without the explanation of the oral law, which removed the apparent difficult pa.s.sages in the written law. They were guided by the conviction that both were derived from the same fountain, as handed down by the tradition from father to son. They further believed, that when Moses was with G.o.d on the mount during forty days, he received from him both laws--the one in writing, the other traditionary, which contained the sense and explanation of the former. That Moses having returned to his tent, taught the same to Aaron, then to his sons, afterwards to the seventy elders, and lastly to all the people. That the same was further continued throughout every generation until their day, and that consequently they considered their system the only true one, in order to the understanding of the law and the performance of its precepts. This sect became the most numerous of all the others, since their doctrines were supported by the scribes and expounders of the law, who were the most competent judges in those days, and hence the best calculated to guide the people in all their religious duties.

The Pharisees were, therefore, much respected and highly esteemed by the general cla.s.s of the people, who followed their example in the performance of all their religious observances, and because they would not encourage any innovations to be made in their religion or temple worship. They were very particular in the performance of all the ceremonial part of their religion, considering form and custom to be the great contributing cause to the cementing more firmly the principles upon which the Jewish religion is based, and that frequent changes in religious affairs tend materially to weaken, but not to strengthen, the cause.

They maintained the belief in the resurrection of the body--at least of the good--and the future rewards and punishments to all men in an eternal state of retribution, believing that every soul is immortal.

They ascribed some things to fate, but held that other things were left in man's own power; that all things were decreed by divine power, yet not so as to take away the freedom of man in the discharge of those duties which he is expected to perform in this life, in order to obtain the promised happiness of an hereafter.

The religion of the Jew in the present day, is that which was practised by the sect called Pharisees, and is in general use among all the descendants of Israel, wherever they may be dispersed throughout the earth. There are some few exceptions, in those who have seceded, and have set up a standard for themselves; but they are few in number, and not very significant in the scale of Judaism. The principle which they so strenuously advocate is a mere change in the formulae of prayer, and the mode of synagogue worship, under the idea of conciliating the Gentiles, by whom they are surrounded. The belief in the coming of the Messiah, and the resurrection of the dead, as also the restoration of Israel to the promised land, is not in the least invalidated. The Jews in general look forward with anxious hope for the forthcoming of that period in which all this shall come to pa.s.s, as so frequently foretold by the prophets in the various ages in which they flourished.

CHAPTER III.

The Sadducees.

The Sadducees derive their name from the Hebrew word "Tzaddukeem," so called from Zadok, who was a pupil of Antigonus, the son of Socho, president of the Sanhedrim, upwards of two thousand years ago. This sect arose from the following circ.u.mstance.

Antigonus taught in his school the doctrine that "Man ought to serve G.o.d from pure love, and not in a servile manner, either out of fear of punishment or the hope of reward."

Zadok, not comprehending the spiritual idea of this doctrine, concluded that there would not be any future state of reward or punishment; and, accordingly, taught and propagated this false doctrine after the death of his preceptor, Antigonus.

This sect believed in the written law as handed down from the time of Moses; but not in the oral or traditional law. They rejected all the traditions maintained among the Pharisees. They not only denied the resurrection of the body, but even the existence of the soul after its departure from the body here on earth. They ignored the idea entertained of divine decrees, and held the belief that man is absolute master of his own actions, with the full privilege of acting as he pleases, either for good or evil. That G.o.d does not in anywise influence his creatures in the doing the one or the other; that man's prosperity or adversity in life depends entirely on his own acts, and that both are respectively the result of either his wisdom or his folly. The Sadducees received the Pentateuch as divine; but not the other books of the old testament. In the days of Josephus, the celebrated Jewish historian, the Sadducees were not very numerous, but supposed to have been the most wealthy among the people; and the more opulent joined them. We can easily reconcile this to our minds, as we observe in our times that the rich and the great are apt to prefer the pleasures and enjoyments of this life to any expectancy in a future state of existence. Hence they are found ready and willing to embrace such a system of religion as enables them to follow their own inclinations.

These men do not wish to tax their minds with any uneasy reflections on the subject of retribution, or of the world to come, when they shall be called to account for their past conduct in this life.

The Sadduccees were, however, not tolerated among the ma.s.s of the people, in consequence of their a.s.sertions, precepts, and doctrines, which were held by the community at large as impious, and, therefore, injurious to the happiness of society.

At the destruction of Jerusalem, this sect became very insignificant--their name became nearly forgotten for many years--and subsequently the name was applied to the sect called Karaites, whom we shall notice hereafter, in reproach and disgrace.

CHAPTER IV.

The Samaritans.

The Samaritans were originally heathens, consisting of persons from the several nations, to whom the king of a.s.syria gave the lands and cities of the Israelites when they were made captives by the said monarch.

This sect was called Samaritans from the fact of their having been settled in the city of Samaria, the metropolis of the kingdom of Israel. When these people were first carried to Samaria, they adopted the idolatrous worship and customs of the surrounding nations from among whom they came.

History informs us that Samaria was infested with lions, which the people supposed to be a judgment from heaven for their idolatrous and superst.i.tious practices.

The king of a.s.syria being of the same opinion with the rest of the people, sent a Jewish priest to instruct them in the Jewish religion, and to put away their idolatry.

Notwithstanding the instruction they received from the Jewish priest, these people could not easily be weaned from their old practices; and, therefore, to conciliate all parties, as they supposed, they made up among themselves a system embracing the principles of both the Jewish and the heathen religion.

At the return of the Jewish nation from the Babylonish captivity--and after the rebuilding of the temple at Jerusalem--the religion of the Samaritans underwent a revision, and an alteration in many points, under the following extraordinary circ.u.mstances.

One of the sons of Jehoiada, the high priest, married the daughter of Sanballat, the Horonite, contrary to the Mosaical law, which prohibits the inter-marriage of the Israelite with any of the other nations.

Nehemiah in his day zealously endeavored to reform the people among whom this innovation had spread itself to an alarming extent. He compelled all those men who had married strange women to repudiate them.

Mana.s.seh, unwilling to obey the order of Nehemiah, together with many others who acted in concert with him, left Jerusalem with their wives, and settled themselves under the protection of Sanballat, the governor of Samaria.

From that time onward, the worship of the Samaritans came much nearer to that of the Jews. At a later date, they obtained permission from Alexander the Great, to build a temple on Mount Gerizim, near the city of Samaria, in imitation of the temple at Jerusalem, where they followed the same system of worship, with some few exceptions.

This sect bears some affinity to the Sadducees--it being the prevailing opinion among the learned, that they rejected all other sacred writings excepting the five books of Moses.