condemnation, "He that turneth away his ear from hearing the Law, even his prayer shall be abomination." (Prov. xxviii. 9.) "Because these people came nigh unto me with their lips, but their hearts are far from me." (Isaiah xxix. 10.)

SECTION LXXI.

In ancient times the Hebrew language was universally employed by the Jews, and extemporaneous prayer appears to have been the general practice. Each man, prompted by a sense of his individual wants and desires, conveyed them in the act of prayer without restraint; but after the dispersion of the nation, and when they had to sojourn in other countries, the knowledge of the language gradually disappeared, and they felt considerable difficulty in expressing their sentiments as formerly. To obviate this inconvenience, Ezra the scribe and the great Synod are supposed to have arranged some forms of prayer, and expressed them in the language which was commonly employed, and which now form the basis of the ritual which we use, This uniformity of worship secures a more perfect uni

formity of religious sentiment and worship amongst Israelites.

The custom observed amongst us is, that where ten male Israelites dwell, they select a separate room in which they meet at the appointed times, the morning, afternoon, and evening, to offer their supplications to the Most High; and such a house of prayer we term a synagogue.

SECTION LXXII.

In addition to the worship of the synagogue there are special prayers and thanksgivings to be offered before we eat and drink, and retire to rest; we are directed to acknowledge the benefits conferred on us, and to solicit the continuance of God's favours. To habituate ourselves to devotional exercises, we are required to learn the Hebrew language, that we may be able to comprehend and employ the customary prayers, whilst we are enjoined to blend meekness, devotion, and sincerity of heart; then may we expect that the all-wise and merciful Father will grant us our requests, so far as they are compatible with our own interests and his

glory. The direction of our thoughts towards God thus tends to moral excellence and spiritual elevation, makes us contented with the dispensations of divine Providence, and liberal and just in our conduct towards others, whilst it inspires us with fervour and zeal in the discharge of our social duties. Important results may also be traced to the habits of self-research which are thus induced; we naturally examine our desires before we give them expression, we test their prudence and truth, and determine whether prudence and discretion will lend us their sanction in making them known to God.

SECTION LXXIII.

Supplications for Divine assistance will lead us to inquire whether the difficulties which we deplore, and from which we seek deliverance, were brought on by our folly or negligence, and whether the evil may not at present be avoided by consideration and prudence. When we pray for others we discover the useful tendency of such an effort in increasing sympathy, in deeper pity for their misfortunes, and in our greater

benevolence and charity in action. In the act of returning thanks for benefits conferred our enjoyment of the blessing becomes heightened, and is rendered more intense, purer, and more spiritual, since we refer it to the great source of benevolence and goodness.

The regulations of our sages with respect to prayer imply the necessity of devotion and attention, and it is obvious that prayer without devotion resembles a lifeless body, from which the immortal spirit has fled. Again, prayer without devotion resembles the flight of the arrow through the air, which leaves no trace of its progress. The mind should therefore be collected, the thoughts concentrated, the attention immoveably directed towards God, and the whole spirit should be pervaded with the solemn consciousness that the eye of the Lord is upon us, and his ear is open to our cry.

[Those who have no knowledge of the Hebrew language may employ the vernacular for praise and thanksgivings.]

CHAPTER VI.

SECTION LXXIV.

TRADITION, OR THE ORAL LAW, AND FOUNDATION OF

THE MISHNA.

THE majority of the Israelites believe that God in ancient times delivered laws to Moses, which were unwritten, and that in addition to the books and precepts which are recorded, Moses received oral interpretations of the Law, which he communicated orally to others. At the close of his life we find that he appointed Joshua to be the leader of the nation, and that, in his hearing, he repeated all the commands and prohibitions which have been collected in the book of Deuteronomy. It is evidently impossible to suppose that all the detailed expositions of these laws, their