that they might be the depositaries of the truth. But that truth was still the same truth, as what had shone out conspicuously in the unadulterated patriarchal church. Hence it follows, that while Paganism is nothing but Patriarchism in unhallowed masquerade, so Judaism is the same Patriarchism, reclaimed from abuse, decorated with various new rites and ceremonies, and confined for a season to one peculiar people." "Man had relapsed into the absurdities of polytheism, and was in danger of intirely losing the true doctrine of redemption amidst the cloud of superstitious and horrible rites with which it was enveloped. Hence the effete Patriarchal dispensation must be superseded by a new and intermediate dispensation, which should at once most prominently inculcate the doctrine of the divine unity, and perpetuate and confirm with increasing light from time to time the sincere aboriginal doctrine of Redemption." This was therefore the object of the institutions of Moses, and of the separation of the Jews from all the nations of the earth-a separation which was maintained by a continuance of divine superintendence, wonderful in its character, sufficient in its instruments, and effectual to the accomplishment of its end. The institutions, then, which were enjoined upon the perpetual observance of the Jews, were intirely and intrinsically preparatory, and must of course have ceased to be obligatory, when the end of their exhihition was fully accomplished: and hence the Jewish Scriptures themselves assert the supersedure of that economy with which they were connected, by a dispensation far nobler in its nature, and capacitated for the universal reception of mankind.

Continue this illustration.

The institutions which were given to the Jews were moral, relating to moral obligations; ceremonial, indicating the manner of their worship; and judicial, deciding their internal polity and their national affairs. The moral institutions of the law, established upon the immutable basis of moral obligation, must in all ages, and under all circumstances, be the same; and they were accordingly not only ratified by the ministry of Christ, but still more clearly illustrated, and more au

thoritatively confirmed. The ceremonial institutions of the law were intirely typical; the numerous rites and sacrifices which were enjoined had no intrinsic efficacy iu themselves; and if they were not preparatory to the accomplishment of some great object in the divine designs, no reason can be assigned for their institution, worthy of the Eternal mind. These typical observances were all fulfilled in the work of Christ; his death upon the cross was their abolition; and since at this great crisis, the reason for the separation of the Jews from all other nations was fully answered, those institutions which had been established for this reason, lost all their force and all their necessity, and therefore no more existed in their former authority and power. Thus, with reference to the whole institutions of the law, and with reference to the identity of the Jewish nation with the peculiar care and favour of God, such a complete alteration took place, that all such isolation and distinction was abrogated, and in the new dispensation "there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, bond nor free: but Christ is all, and in all." When our Lord accomplished his mediation, the Levitical, made way for the Christian, dispensation; particularity, which was the character of the former, was abolished to prepare for universality, which is the character of the latter; the propitiation of Calvary rendered all subsequent sacrificial offerings unnecessary and absurd; the altars of Jerusalem were soon overturned, and its temple laid level with the dust; and a glorious empire was founded, in its nature spiritual, in its excellency divine, in its duration eternal.

What bloody tragedy succeeded the birth of Christ?

With the transactions of the life of the Redeemer, except as they were connected with the affairs of the Jewish commonwealth, this history has no immediate connexion. His birth was soon followed by a most bloody and horrible tragedy. A miraculous star had excited the astonishment of the skilful astronomers of the East; conducted by its rays, some wise men arrived in Jerusalem to discover the illustrious personage whose birth was indicated by its appearance, and his glory by its brightness; their inquiries after such a

personage created the greatest commotion in the city, and combined with the general expectation of the occurrence of some memorable event, induced the highest authorities to attend to their representations. Herod soon heard of the errand of the strangers; he became alarmed for the security of his throne, and craftily endeavoured to render their investigations the means of discovering another victim for his insatiable cruelty. The wise men, however, having presented to the infant Redeemer, the tokens of their admiration and homage, by avoiding Jerusalem on their return, in consequence of a divine communication, disappointed the ferocious malignity of the king. The incensed monarch, whose previous actions prove him to have been capable of any treacherous and sanguinary transaction, and whose apprehensions were most probably aggravated by the conduct of the magi, issued a decree for the massacre of all the infants under two years of age in Bethlehem and its vicinity. But the design which he had formed in "the hell of his own breast," was frustrated by the interposition of God; the reputed father of Christ was warned in a dream of the intention of Herod, and Egypt afforded a temporary asylum for the persecuted Immanuel.

SECTION VI.

THE DEATH OF HEROD.

A. C. 4.

HOW did the reign of Herod terminate? THE reign of Herod soon afterwards terminated in blood. It has been stated how Antipater, after procuring the death of his brothers by his perfidious arts, and having conspired against the authority and life of his father, had repaired to Rome. When Herod had fully detected the abominable wickedness of this fratricide and traitor, he sent orders for his return, pretending that during his absence, as the destined heir of his kingdom, troublesome and perilous disturbances might arise. Antipater, flushed with confidence, exulting in the promises of support he had

received in Rome, and anticipating an unobstructed career of triumph and of glory, unhesitatingly obeyed the mandate of his father, and hastened to Judæa. When he arrived at Cæsarea, he was astonished to perceive no manifestations of respect, a cool and ominous neglect prevailing, instead of the splendid reception which the dignity of the heir-apparent demanded. When he came to Jerusalem, his friends were forbidden to enter the palace; Herod hurled him from his embrace, and reproached him with the death of his brothers, and with the intended destruction of his father. The next day he was ordered to appear before Varus the Roman governor of Syria, the father was the accuser of the son, the poison which the guilty Antipater had prepared for Herod was produced and given to a condemned criminal who died upon the spot; the culprit was unable to justify himself, he was thrown into prison and loaded with chains, and it was not long before his doom was sealed. Herod's life was now a burden; an excruciating disease which the Jewish historian with good reason calls judicial, racked him with intolerable torture; he was wasted with a slow internal heat; his hunger was ravenous and insatiable; his bowels were ulcerated and in continual, exquisite agony; his legs were swelled to a size of most unnatural distortion; worms festered upon particular parts of his body; and other symptoms attended his malady too frightful and nauseous to be described. The seditions of his subjects aggravated both his malady and his fury. He had grievously offended the religious principles of the Jews by setting up a golden eagle of extraordinary size and of exquisite workmanship over the great gate of the temple. Matthias and Judas, two celebrated doctors among the Jews, hearing a false rumour of his death, excited the populace to pull down and to break in pieces the object of their aversion. Forty of the actors in this affair, with their two chieftains, were seized by the soldiery; and when brought before Herod they intrepidly avowed the deed, and told him that they only regretted that they had deferred it so long. The chiefs of the people were assembled; they contented themselves with disavowing all participation in the transaction; their answer saved them from the re

sentment of the dying monarch; but Mattathias the high-priest, suspected of having encouraged the tumult was deposed, and Matthias the ringleader of the seditious and his forty accomplices were burnt alive.

Continue the melancholy narrative.

Exasperated by disease, conscious that his sanguinary tyranny was detested by the unhappy people he oppressed, Herod entertained a project from which some of the most inhuman despots in the world would have recoiled with horror. He summoned the heads of the Jews to repair to him at Jericho on a specified day. They came; he immediately shut them up in the circus; he strictly charged his sister Salome and her husband Alexas to put them all to death as soon as he was gone; and assigned as his reason for his barbarous orders, that by such an execution he would damp the exultation of the people after his departure, and secure a real mourning for his death. This infernal intention was not however executed. The unhappy tyrant was on the verge of dissolution, when letters came from Rome with the permission of Augustus to dispose of Antipater as he pleased. But his agony was intolerable; he attempted to kill himself; Achiah his grandson, who was present when he made the fatal attempt and who forcibly prevented it, gave a loud cry when he saw the king directing the knife against his bosom. It was instantly reported that Herod was dead; the rumour reached the prison of Antipater, who endeavoured to secure the possession of his liberty, by making to his guards the most magnificent promises in the event of compliance with his wishes Herod was informed of it, he raised himself upon his pillow, gave an order for the instant death of his son, and immediately afterwards went to meet the spirit of his victim before the tribunal of God.

What was the character of Herod?

A. C. 4.

Herod the Great was a prince of considerable decision of character and of high mental endowments; he occasionally, and in the most difficult emergencies exemplified equal coolness, magnanimity, and address ; he was splendid in his magnificence, bountiful, and