of the priests. All they had to do was to examine the leper, and pronounce when he was cleansed. The priest was to examine the leper some days before he was allowed to enter the court of the tabernacle, to offer the sacrifices commanded by the law for his cleansing. The same course was pursued in the temple, where a place was set apart for the leper till the time for the offering of his sacrifice arrived. Although pronounced clean by the priest where he dwelt, and inspected on his arrival at the temple, yet it is to be observed, that he was not allowed to enter the court of Israel till his sacrifices had been offered. He stood in the gate Nicanor, stretching forwards towards the inner court, but might not proceed farther till his sacrifices were slain, and the priest had put some of the blood of the victim upon his left ear. How lively this representation of the efficacy of the atoning blood of Christ!

Lowman and Graves have clearly shown that the Jewish ritual, as a system, was not so burdensome as many suppose. It is true that there were many ceremonial observances, but these in their simple and original form were all calculated to promote the temporal interests and welfare of the nation; therefore the adversary tempted them before the captivity to break these, and to refuse compliance with the divine precepts; and after the captivity, to render the kind restrictions a heavy yoke, by adding their own traditions. The sacrifices, when offered by individuals as sin-offerings, were light compared with the penalties which might have been enforced. And as a national ritual, though at times complicated, and to our ideas unpleasing, the sacrifices could not be regarded as expensive. The stated offerings at the temple during the year have been estimated as follows:-115 bullocks, 38 rams, 31 kids, 1103 lambs, 600 bushels of fine flour, 500 gallons of oil, and 400 gallons of wine. The whole yearly expense of this national ritual service, Lowman observes, would not cost five hundred dollars for each of the twelve tribes. Still the personal attendance, the occasional sacrifices and lustrations, rendered it burdensome to individuals, when compared with the Christian dispensation: see Acts xv, 10.

The following TABULAR VIEW of the CEREMONIAL LAW will be found useful. It arranges the various precepts under their respective heads, so as both to show the details, and to what those details may be referred. Most of these precepts have already been noticed; others need only to be thus enumerated.

CHAPTER XIII.

THE WORSHIP OF PRAYER AND PRAISE.

THE second part of the subject under consideration may be called, by way of distinction, THE SPIRITUAL WORSHIP OF THE JEWS. There is quite enough, both in Deuteronomy and Joshua, to prove that Moses and his successor taught the Israelites that they were to draw near to God in acts of mental worship. And the same principles are taught in every part of Scripture. The necessity for prayer at once appears, when we consider the dependent condition of all creatures, who can only be supported and supplied by that bounty and liberality which at first created all things. The house of the Lord (see Isa. Ivi, 7) is especially to be denominated the house of prayer. Nor should the remark of Henry be forgotten, that, as in the institutions, so in the devotions of the Old Testament, there is more of Christ than perhaps the Old Testament saints were aware of.

There is no reason to doubt that Adam and Eve were made partakers of the grace set forth in the promises of redemption, and that they instructed their children in the same truths. This appears from Abel's conduct, and the early distinction (Gen. iv, 26) between those who received these doctrines, and professed themselves followers of God, and others who must have rejected the truth; or a difference would not have been noticed. When God is looked up to as a Creator and Benefactor, and much more where he is believed in as a Saviour and Redeemer, the heart will be lifted up in prayer and praise. As in the case of Enoch and of Noah, the renewed heart will walk with God; and how can this intercourse be maintained unless by prayer? They came to God, believing that he is a rewarder of those that diligently seek him, Heb. xi, 6.

The early history of the patriarchs after the flood shows that they attended to prayer, both for themselves and for others. Abraham prayed for Sodom. Lot prayed for himself and his family, Gen. xviii, xix. Abimelech was told that Abraham would pray for him, (Gen. xx, 7,) and he did so plead. Eliezer, Abraham's steward, probably prayed at the well, Gen. xxiv, 12. Rebekah's mother and brother prayed for her, ver. 60. Isaac's prayer in the field appears to have been his regular evening practice, (ver. 63,) and he prayed for his sons, Gen. xxvii, 28, 29, 39, 40. Jacob wrestled all night with God in prayer, (Gen. xxxii, 24, 26,) but it is unnecessary to multiply instances. These all confessed that they were strangers and pilgrims on the earth; they called God their God, and desired a heavenly inheritHow can faith exist without prayer? And praise necessarily accompanies prayer; it is part of it.

ance.

The names by which the patriarchs called various places, frequently were acts of prayer or praise. Thus, when prevented from offering up Isaac, Abraham called the place Jehovah-Jireh, which means, "the Lord will provide," Gen. xxii, 14. When the herdman of Gerar ceased to strive with the herdman of Isaac, he called the name of the well Rehoboth, or "room," adding an acknowledgment of God's goodness, Gen. xxvi, 22. Jacob called the place where he prayed, Peniel, (Gen. xxxii, 30,) "the face of God," expressing thankfulness that he had been permitted to see God, and yet was preserved. The blessings the patriarchs uttered