the women sat as described formerly; and at the temple of Anubis or Mercury, that dog-headed deity, there was probably a similar practice. They were connected together as Egyptian deities, and the prohibition was also connected, to prevent the Israelites from worshipping them. Spencer mentions an Egyptian column dedicated to Isis, which shows their connexion: "I am Isis, the queen of this country, educated by Mercury; I am she who arises in the Dog-star, &c."

We have been thus particular concerning the laws in the Mosaic ritual which were intended to be a defence against idolatry, both because of their singularity and importance. Against them have the shafts of ridicule been chiefly directed, and it became us to show their reasonableness and utility. Living as the Jews did in the midst of idolaters, it was necessary to defend them against its influence, and to secure their allegiance to the true God. The words therefore of Tacitus are strictly true, if instead of Moses we substitute God. "Moses, that he might attach the nation of the Jews for ever to himself, instituted new rites, and contrary to the rest of men. For all things are profane to them, which are accounted sacred by us: and all things are permitted to them, which are prohibited to us."

Hitherto we have been considering the first two ends of the ceremonial law: viz. that it was intended to teach the Jews the leading doctrines of religion in a sensible and impressive manner; and to be a defence against idolatry: let us now attend to the third end for which it was given, viz. to prepare their minds for a brighter dispensation. St. Paul, in his epistle to the Hebrews,

Lib. ii. cap. 36.

"Moses, ut sibi in posterum Judæorum gentem firmaret, novos ritus, contrariosque cæteris mortalibus indidit. Profana illis omnia, quæ apud nos sacra. Rursum concessa apud illos, quæ nobis incesta." (Hist. Lib. v. sub init}

calls the Jewish ritual the shadow of good things to come, figures or antitypes of the true," an example and shadow of heavenly things, a parable of the time to come; the whole law a schoolmaster to bring men to Christ; and its institutes the elements of the world, or rudiments to teach the world the first principles of piety, and of the gospel, in a manner adapted to the childhood of the world. Nor are there wanting sufficient reasons why God delivered gospel truths in this mysterious manner. It suited the state of the Jews, to whom, as to an early and rude people, types, symbols, fables, and parables, were the common mode of instruction. It was consonant with the education of Moses, who was taught in all the hieroglyphics of Egypt. It was fitted to the intermediate nature of the Jewish dispensation; giving it more light than the patriarchal, but less than the christian. It was placing the old covenant and its mediator below the new covenant and its mediator. And as the Jewish law was given to the whole Jewish nation, learned and unlearned, it was proper that there should be va aula for the common people, and ta vona for the wise; doctrines exoteric and eisoteric; truths for the carnal, and truths for the spiritual-minded Jews. Hence hath the ceremonial law been often termed the Jewish gospel; because it exhibited to those who were exercised to godliness the leading doctrines of the covenant of grace; faith in the Lamb of God who took away the sin of the world; acceptance with God through the blood of atonement; holiness of heart and holiness of life through the gracious aids of the Holy Spirit; and a future state of rewards and punishments. On all these points the Epistle to

the Hebrews forms a beautiful commentary. A religion then, that had such advantages as these to boast of, ought not to be too hastily decried. It was perfect, in that it was suited to the situation and circumstances of the people to whom it was given; it was only imperfect when compared with the more complete œconomy of the gospel.

One cannot contemplate the ceremonial law without also reflecting on its gradual abolition. For it was positively binding on every Jew till the death of Christ, in whom its spiritual meaning was fulfilled. Its observance became a matter of indifference between the death of Christ and the destruction of Jerusalem, and hence those prudential maxims and regulations which are to be found in the Acts of the Apostles, and the several Epistles, with respect to those converts from Judaism to Christianity who had still an attachment to it. But it became criminal after the destruction of Jerusalem, because then it could not be legally observed, since the temple and altar were then destroyed.

SECT. III.

The Judicial Law.

The forms of government in the different periods of the Jewish history; patriarchal, the theocracy, an elective monarchy, a hereditary monarchy till the captivity governors after it; the Asmongan family; Herod; the Romans. The revenue of the Jewish kings.

THE judicial law comprehends two distinct branches. 1st, The form of government in the different periods of the Jewish history; and 2dly, The civil and criminal laws by which justice was administered.

The first form of government among the Jews was the patriarchal, when the father of the family exercised that power which God and his superior age and experience

had given him. This was the sway that Abraham, Isaac, and Jacob had over their respective families. And when their posterity became more numerous after their death, the heads of the tribes supplied their places; were their counsellors in peace, and their leaders in war. We find traces of this kind of government as far as circumstances permitted, at the time when Moses was commissioned to free them from the bondage of Egypt. But on the resolution of God to effect this deliverance, their government assumed a new character; the patriarchal form was exchanged for a theocracy. The Ruler of the universe became the king of Israel. He assumed a visible relation to, and took a particular interest in his chosen race. He became their king, their lawgiver, and their judge; and never dealt so with any other people." It was in this character of king that he gave them his law from Mount Sinai; supplied its defects in cases unprovided for;b went before them by a pillar of cloud and of fire; fought their battles; appointed viceroys, dictators, or judges; sanctioned treaties; and received the half shekel as a tribute or revenue. In this point of view also, the splendid tabernacle and temple were his palace; the priests and Levites were his attendants; the shew bread, the sacrifices, and the libations of wine, were the daily allowance of food for himself, and his servants; the mercyseat was his royal throne; and the incense that was daily burnt in the holy place on the altar of incense was in conformity with the usage of eastern princes, who delight in perfumes. It is true that he was their king both in a temporal and spiritual sense; for he was worshipped as well as obeyed; but the one tended to strengthen the other, and appears to have been necessary to suit the

a

Judg. viii. 22, 23. 1 Sam. viii. 7.

b Exod. xviii. 19. Numb. vii. 89. xv. 34. xxvii. 5.

d Josh. xxiii, 3. 10.

Numb. xiv, 14.

b

character of the times. For it prevented all competition for power, and, unlike the despotic government of the neighbouring nations, this singular theocracy was distinguished for mildness, security, and despatch. This order of things continued till the latter end of Samuel's life, when they foolishly asked for a king, that they might resemble the other nations: and when God in compliance with their wishes put an end to the theocracy, and gave them first an elective and then a hereditary monarchy. But this was attended with various evils. For they were oppressed by their kings as God had foretold. In place of checking idolatry, these kings set the example. And the nation, in place of remaining united, vigorous, and happy, became divided into two parts that wore out each other by continual wars, till both were carried into captivity, the one for seventy years, and the other till the present time. During the seventy years captivity, the ancients of the people were their judges. After the seventy years captivity, the tribes of Judah and Benjamin returned to their own land, and were ruled 128 years by Zerubbabel, Ezra, and Nehemiah, or from the year before Christ 536 till 408. For 242 years after that, or from the year before Christ 408 till 166, their high priests were their governors, and the nation was successively tributary to the Persians, Greeks, Egyptians, and Syrians. For 129 years, or from the year before Christ 166 till 37, they were under the Asmonæan family, either as princes, kings, or priests. From the year before Christ 37 till the year of our Lord 12, they were under the Romans partially, because ruled by Herod and the governors of Judea by their own laws. But from thence, till the destruction of Jerusalem, they

a 1 Sam. viii, 5. 19. 20.

c

Hist. of Susanna, verses 5-7.

1 Sam. viii. 11-18.