as Stephen, Acts vii, 37, referred to the same passage, Deut, xviii, 15, but enlarged upon that part of his history which represents him as suffering for his people. There appears no cause for this limitation to Moses. A direct communication also appears to have been sometimes made by a voice to other prophets, as to Samuel. The ministry of angels has already been mentioned. At times a prophet could not refrain from delivering his message, even when it seemed disadvantageous to declare it, see Jer. xx, 7-10; but it is probable, that usually, when charged with a Divine communication, he was directed or led to select the opportunities most suitable for the purposes in view.

A prophet, when called to stand forth among his coun trymen, to reprove sin, to warn of judgments to come, and to set forth the Divine promises, was about to enter upon a course both difficult and dangerous. The history of Jeremiah fully shows this; and few have read unmoved the minute and graphic description of his sufferings in the dungeon, Jer. xxxviii. But the Divine protection was promised, and if wicked men were suffered to prevail, a better recompense awaited the prophet than any earthly advantage. He had to manifest, in his life and conversation, that he dedicated himself wholly to his office. His apparel was simple, and his food coarse. Isaiah wore sackcloth, Isa. Elijah was clothed in skins, 2 Kings i, 8. So usually was this the garb of the prophets, that it was assumed by the false prophets after the captivity, in order to deceive, Zech. xiii, 4; a rough garment, or garment of hair, either of skins or hair-cloth. The appearance of Elijah probably occasioned the scoffs and mockery of the young men of Jericho, 2 Kings ii, 23, 24. By this plain and self-denying course of life their disinterestedness was manifested, as in the instance of Elisha and Naaman, 2 Kings v, 16.

XX, 2.

From many circumstances it is plain, that the prophets often possessed the respect and regard of persons of the first rank in the state. Elijah and Elisha commanded this even from the wicked kings of Israel, 1 Kings xviii, 17; 2 Kings iii, 14. Isaiah had extensive influence with the good king of Judah, Hezekiah, Isa. xxxvii, 2. Nor did he hesitate boldly to deliver his message, even when the rulers of the land were men of a different stamp. The reproof to Shebna (Isa. xxii, 15-25) is supposed to have been delivered pub

licly to him, when one of the idolatrous ministers of Manasseh; and at a time when probably he was superintending the erection of some stately monument, thinking thereby to perpetuate his memory. Some consider that this solemn personal warning was so resented by the wicked ruler, that he caused the prophet to be put to a cruel death, by being sawn in sunder by a wooden saw, which is the Jewish tradition respecting the martyrdom of Isaiah. But the most remarkable instance of political power and influence enjoyed by a prophet, is that of Daniel. The fearlessness with which he risked his life, rather than cease from the worship of God, at a time when he enjoyed the highest honors of the realm, shows the excellent spirit he was of; see Dan. vi. The conduct of the princes to Jeremiah, (chap. xxxvi, 19,) proves the respect and regard manifested to him, even by the courtiers of Jehoiakim. That chapter also shows, that the messages or discourses of the prophets sometimes were delivered publicly in the temple, ver. 5-8. Many passages confirm these statements, and the reverence required towards the prophets and their messages, 2 Chron. xx, 20, and xxxvi, 16; proving that the neglect and ill-treatment many among them experienced, added much to the national guilt. Their words were often confirmed by the exhibition of miracles, as in the case of Moses; and at other times by judgments, immediate or shortly to come to pass, as in the instances of Jeroboam, whose hand withered, 1 Kings xiii, 4, the captains sent to take Elijah, 2 Kings i, 10, 12; and the death of Hananiah, Jer. xxviii, 17.

PART III.

THE LAWS AND POLITY OF THE JEWS.

INTRODUCTION.

THE attentive reader of the historical books of the Bible must perceive that they differ widely from the common histories of nations. They not only record the events which befell the Jews, with a minuteness and fidelity very different from the early records of other nations, but they give details and particulars, which unfold the springs and sources of their actions, and show the results of their proceedings on succeeding generations, so as to furnish the most excellent moral and religious instructions. The principles upon which the laws and polity of the Jews were founded, are fully developed in the Bible; they are therefore written for our instruction, and should be fully considered in connection with their history. From thence we may learn how fully this policy was calculated to promote their national happiness, and how clearly it appears that their national sufferings were the result of their departure from the laws which God had given them. It is by thus taking a view of the polity, in connection with the history of the Jews, that the sacred narrative presents the most impressive lessons. Their covenant with the Lord, as a people, was really the foundation of their national power and strength, which were only preserved and continued to them whilst they adhered to that covenant. It was in this view that the Psalmist exclaimed, “Happy is that people whose God is Jehovah!" Psa. cxliv, 15; and that the prophet, anticipating the calamities about to fall upon the nation, showed the evil effects of disobedience, Jer. ii, 19.

"Know, therefore, and see

That it is an evil and bitter thing

That thou hast forsaken Jehovah thy God,

And that my fear is not in thee, saith the Lord God of hosts."

It must also be remembered, that this national covenant was closely connected with the still more comprehensive covenant made by the Lord our God with the lost children of men, of every kindred, tongue, and people, for their salvation. The national covenant with the Jews had direct reference to the redemption which is in Christ Jesus; the love of God for his chosen nation was a type of his love for his children of every country. The Jewish polity shadows forth the rich designs of saving grace; the Jewish history proves how fully and freely this grace was imparted by Him who is "rich in mercy," Eph. ii, 4. Here then we see at once our danger and the remedy. Let us enter upon the consideration of the Jewish polity with a view to our own improvement. Let individuals, families, and nations, remember that Jehovah changeth not; that the principles of his government are ever the same; that the Bible alone contains his revealed will, and that it is in vain for any, whether the largest community or the humblest individual, to think that they can sin against God, and yet prosper; that they can reject the principles of his law, and yet escape the punishment deserved by disobedience: and also that God the Lord will not forsake those who obey his word, for he is "a just God and a Saviour," Isa. xlv, 21.

We must ever remember that Moses was not the author of the laws and polity of the Jews; he did not frame them from his own devisings, or borrow them from other countries. There doubtless is much similarity between the manners and customs of the Jews, and those of Gentile inhabitants of the East; but the laws and institutions of the Jewish nation were evidently based upon something far superior to those of other lands. As Moses declared, "These words" (of the ten commandments) "the Lord spake unto your assembly in the mount." The details

were, by the desire of the people, thus spoken unto Moses, and repeated by him to them: see the whole passage, Deut. V, 22-33. The Hebrew nation were placed in the centre of the civilized world, then a world of idolaters, to exemplify the great doctrine of one God, as the Creator of all things, and the Governor of the universe, as opposed to the idolatry and worship of many gods which then prevailed, Deut. vi, 13, 14. Some few of the most enlightened men in other lands had partial ideas of this truth, derived either from the

Jews themselves, or more remotely from the patriarchs. As a proof of the Divine origin of this principle, the Jews were to prosper more than any other nation, as long as they were obedient; and they did so. This principle was not exemplified in the same manner by any other people. The Rites and Worship of the Jews were especially instituted for them as a nation, as has been previously shown, while the purity taught in all their laws and observances plainly pointed out Him, who has enforced his laws by the declaration, "Ye shall be holy, for I the Lord your God am holy," Lev. xix, 2. How different was their case from that of every heathen nation, which possessed, in all the histories of their gods, a record of criminal actions, that encouraged

and allowed sin !

CHAPTER I.

GENERAL CHARACTER OF THE JEWISH LAWS.

WHEN Considering the details of the Jewish law, as given to Moses from on high, and taught by him, we should mark for our own guidance at the present day, the principles more than the details. The principles are of universal application, as they proceed from the mind of Him who changeth not, but the details are not so to be viewed. They were admirably adapted to promote the welfare and happiness of the Jewish nation, a people of whom God himself declared, "I the Lord dwell among the children of Israel," Num. xxxv, 34; and who were separated from the nations, (1 Kings viii, 53,) not only as a special favor to them, but as a type of the spiritual Israel, the people of God, who in later ages should be called from all nations. Also, as God works by means, many of the details had special reference to the state of Israel, as liable to be corrupted by the nations around, and therefore severed from other people, Lev. xx, 26. Others are grounded upon various circumstances of the climate or situation, therefore not adapted or intended for adoption universally. But while it is lawful to adopt or decline the matters of detail, the principles which regulated Moses while king in Jeshurun, (Deut. xxxiii, 5,) issu