In such passages appears, as I conceive, the true spirit of the religion which Moses was commissioned to teach; and it is remarkable, that this spirit survived the belief that the Levitical Law was ordained by God through him. Religious sentiments, coincident with those which have been quoted from the earlier prophetical writings and the Psalms, are to be found in the higher class of Jewish writers of later times. Thus the author of Ecclesiasticus

"He who keeps the Law," (a remarkable expression as defining what might be meant by "keeping the Law")"He who keeps the Law abounds in offerings; he who gives heed to the commandments offers a peace-offering; he who returns a favor makes an offering of fine flour; he who gives alms offers a thank-offering; he who departs from wickedness is accepted by the Lord; and to forsake iniquity is a sin-offering."

If inserted in any part of Leviticus, what a contrast would this passage form to the general tenor of that book!

The sacrifice which God loves is a broken spirit;

A broken and a contrite heart, O God, thou wilt not despise.' I notice this passage principally to observe, that there seems little doubt, that the two verses which follow it are (as has been supposed) an addition by a later writer, after the Captivity. They not only have no connexion with what precedes, but they stand in direct opposition to what has just been said by the original author. The verses referred to are these;

"Do good to Zion according to thy mercy;
Build up the walls of Jerusalem;

Then shalt thou be pleased with right sacrifices,

With whole burnt-offerings:

Then shall bullocks be offered on thine altar "

* Ch. xxxv. 1-3.

It is remarkable, likewise, as showing what, in the view the writer, was meant by keeping the Law"; that is say, the performance of duties of universal obligation, excl sively of the observance of the ceremonial Law. As a pears, however, from the passage itself, the ceremonial La was fully established in his time; and he accordingly sui joins, "Thou shalt not appear before the Lord with emp hands; for all these things are to be done for the sake the ordinances."

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The philosophical Jews of Alexandria appear to hav laid little stress on the literal observance of the ritual Lav regarding all its precepts as symbolical. "God,” sa Philo," rejoices in devout affections, in men striving aft holiness; from whom he receives, well pleased, cakes, an barley, and the humblest offerings, as of greater worth tha the most costly; and should they bring nothing else, y making an offering of themselves, perfect in goodness, the would make the best offering, while celebrating God, th Benefactor and Preserver, in hymns of thanksgiving,' some uttered, as he goes on to say, and some unuttered.* A few words may be added from another passage Philo: "True gratitude to God is not shown, as ma think, in buildings, gifts, and sacrifices, for not t whole world would be a worthy temple to his honor, b in praises and hymns, not such as are sung with a lo voice, but such as sound forth in harmony from the invi ble and most pure mind."..... "To confer benefits is t proper office of God; to be grateful, that of the creatur who has nothing but gratitude to give in return. F would he render any other gift, he will find that it alrea

* De Victimas Offerentibus. Opp. II. 253.

belongs to the Maker of All, and not to the being who brings it. Being instructed, therefore, that there is but one thing for us to do in honoring God, to be grateful, about this let us, at all times and everywhere, be solicitous."

THE Continuance and the strength of similar sentiments, among a portion of the Jews, are strikingly manifested by the existence of the sect of the Essenes, and the manner in which they were spoken of. They are described by Philo and Josephus as the most conscientious and religious of their countrymen. It may be observed, though it is not to our immediate purpose, that their religion and morality were of an ascetic and monastic character. Their virtues were those which, in other times, have been produced among Christians as the growth of strong principles in a very corrupt state of society; in such a state of society, as may incline those who would attain the religious character to separate themselves from the world, and, in renouncing its pleasures, to neglect many of its duties. But the Essenes, as I have said, were the most virtuous among their countrymen in the view even of Philo; and this sect, so regarded by him and by Josephus, offered no sacrifices. "They send gifts to the temple," says Josephus, "but offer no sacrifices; their modes of purification being different; and hence, being excluded from the common sanctuary, they offer themselves as a sacrifice."† And he goes on to say, that "they deserve admiration above all those who have cultivated virtue." "Among them," says Philo, " are espe

cially to be found worshippers of God, men who sacrific no animals, but deem it their duty to sanctify their ow minds."* How was it that Philo and Josephus thus cele brated the religious character of men, who, if the Levitica Law proceeded from God, neglected his express com mands? Neither has expressed, nor is it probable tha either felt, any doubt, that Moses was the author of th Pentateuch, and that the ritual Law proceeded from God Philo's system of allegorizing might have enabled him t explain away the whole obvious meaning of its command concerning sacrifices; but he has not done so in hi writings. The answer, therefore, it would seem, is partly at least, to be found in the general fact, that prevaler errors are often acquiesced in, and even, when direct] called in question, zealously defended, by individuals wh do not attend to their necessary bearing, on whose prevail ing habits of thought and feeling they have very littl influence, and who hold truths wholly irreconcilable wit them.

THERE are, then, two very different aspects under whic the religion of Moses appears. One is that which is pr sented in the ritual Law; the other is that which is foun in portions of the Pentateuch, in the higher class of write of the Old Testament, who, as we have seen reason think, lived before the belief prevailed, that the ritual La came from God, and even in the higher class of Jewis writers of after times. The spirit of the Jewish religion, represented by them, is coincident with the spirit of t religion of Christ.

The general conclusion seems to be, that the revelati

Quod liber sit quisquis virtuti studet. Opp. II. 457.

of God through Moses was made at so remote a period, that no contemporary or early history of it remains; though imperishable monuments of it exist in the effects which it produced; and that there was nothing in this communication of God to a peculiar people, — I do not say contrary to the spirit of the religion of Christ, for this it would be absurd to suppose, - but that there was nothing in it, which the great messenger of God to the whole world was called upon or commissioned to abrogate. He came not "to annul the Law and the Prophets," that is, the true religion of Moses, but "to perfect." There was an opposition between his religion and the contemporary religion of the Jews, that very corrupt religion which had gradually been formed in their nation; but certainly no opposition between his religion and that of Moses, if, as we believe, Moses was like him a messenger from God.

SECTION VII.

On the Inferences respecting the Levitical Law and the Pentateuch, to be drawn from the Teaching and Actions of our Saviour.

THE ritual Law was done away by Christianity; or, in other words, it was not binding upon Jewish Christians. Of the distinguishing rite of the Jews, St. Paul says to the Galatians, "In Jesus Christ," that is, in Christianity, "neither circumcision avails any thing, nor uncircumcision, but faith, showing itself by love; "* and he reiterates the declaration at the very close of the Epistle.

Galatians v. 6.