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and a solemn prohibition was made against any assimilation of the one towards the other.

Moreover, Moses, in adopting a ritual, thus imposing by its ceremonial observances, and peculiar institutions, gave true religion a dignity in the estimation both of strangers and of the Jews themselves; marked them out as a peculiar holy people; attached them to it by various associations; and by the necessary purifications it enjoined, formed a counterpoise to the licentiousness of idolatry. All the several kinds of sacrifices, burnt-offerings, peace-offerings, sin-offerings, &c. were plainly designed to exalt the great Jehovah, and give glory to His name: whilst the distinctions of unclean foods, and personal pollutions, and legal uncleanness, conveyed an impression of His pure character, and of the necessity for those who approached His presence, to be cleansed from all filthiness of flesh and spirit.

Neither was this ritual so burdensome as some have erroneously represented. The whole worship, in its sacrifices and festivals, was fixed to one temple, and one altar; and it was strictly forbidden to offer sacrifice any where, but before the Divine Presence at Jerusalem. Hence it was not directed as a personal or a family worship; or even as a more public one in their towns and cities. We must, therefore, carefully distinguish between their synagogue and their temple

worship. The general form of devotion was provided for, by dispersing the Levites through the whole Hebrew territory, to "teach Israel the law of their God" (Deut. xxxiii. 10); but the particular mode of doing this, seems to have differed but little from the present worship in Christian assemblies,—reading the Scriptures, prayers, and preaching.

But the ritual of the Temple worship was only to be used personally, when the Jews were to appear before the presence of Jehovah. Hence all objections against its personally burdensome rites are founded in error. But, as a system of national worship, it was wisely adapted to preserve the worship of Jehovah in purity, and to prepare the way for the PROMISED MESSIAH, in whom all nations of the earth were to be blessed.

BOOK III.

A REVIEW OF THE EFFECTS OF JUDAISM, AS CONNECTED WITH, AND PREPARATORY TO,

CHRISTIANITY.

CHAPTER I.

The

On the settlement of the Jews in Canaan, and the consequent Severities they were directed to exercise. Effects thereof considered, both with respect to the Canaanites, and to the Jews themselves.

THE settlement of the Jews in the Promised Land was attended with the severe command, that they should exterminate the people, of whose country God had given them possession. "Of the cities of those people, which the Lord thy God doth give thee for

an inheritance, thou shalt save nothing alive that breatheth." (Deut. xx. 16.) This severity has been considered as the strongest objection against the Divine original of the Mosaic law. In discussing this subject,

I. The first inquiry is, "How far this severity was justified by the crimes of the Canaanites; and whether the settlement of the Jews in their land was a part of the Divine economy.”

Now, the Canaanites had totally apostatized from God; and this apostasy had degenerated into the most absurd and degraded forms of idolatry,—even to the worship of stocks, stones, and creeping things. Moreover, this apostacy was not a mere error of judgment, requiring instruction rather than punishment ; it was a depravation of heart and character, connected with the most disgusting vices that can pollute society. Unnatural cruelty, adultery, incest, bestiality, sodomy;—in short, every abomination that could outrage and disgrace humanity, was encouraged and sanctioned by their religion. Examples of previous judgments, such as the Deluge, and the destruction of Sodom, had not deterred them; the instructive life of Abraham and the Patriarchs had not influenced them; the plagues of Egypt and Pharaoh's destruction were sounded in their ears in vain; and the very land itself is represented, in the emphatic language of

Scripture, as 66 vomiting out her inhabitants" for their defilements. Hence, it seems by no means inconsistent with the justice and mercy of the moral Governor of the world, that he should exterminate such a people; and should plant in their room a nation, amongst whom the light of true religion and morality might be preserved, and from whence it might, in due time, be diffused over the whole civilized world.

The very analogy of Nature confirms this view of the case'. In what is called the natural course of things (which all but the Atheist admit to be directed by the providence of God), whole nations, when their impiety has reached a certain point, are frequently cut off; and that, by conquerors sometimes little superior to them in morals and religion. Yet great moral good is seen eventually to arise; and the various revolutions in the world seem ultimately to advance the cause of morality and religion: whilst all objections, as to the inequality or severity of individual suffering, are done away with, by the consideration of a future state, where all will be rectified. If, then, this general system of events is not inconsistent with Providence; if the Divine Governor chastises public depravity, and cuts off impious nations by the hand of some other nation; it is perfectly credible that He

See Part I." BUTLER'S ANALOGY," Book I. Chaps. II. and III.

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