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both these ends it was convenient and necessary this distinction should be visible, without which it would not have been observable to themselves, or others. It was therefore for this, as well as other reasons, to be a ritual.

Let it be added, the law of Moses was designed to be a figure of good things to come, it was therefore necessary it should be a ritual. The Apostle to the Hebrews has so fully asserted and proved this design of the Mosaical law, that there is no room left to question it, where the authority of that Epistle is received. Indeed, the most surprising agreement between the ritual description, and the truth of the things designed to be represented, is such, that every one who considers it with any attention, must confess, that the law of Moses is the gospel of the Messiah, in hieroglyphic, or figure. So distinctly, so exactly does it represent the person, the offices, and the actions of the Messias, the grace, blessings, and happiness of the Christian church; as we shall see more fully, in its proper place.

As this was one design of the law itself, to preserve the memory of the promise, and prepare for the accomplishment of it, it was highly fit and wise, that both should be answered by a ritual; for, supposing such a design in the Hebrew law, it could not have been answered any other way, at least

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so well, as by a ritual. Whatever notions some may have of the preference of a rational worship to a ritual, or of the advantage of a deliverance from a yoke of numerous, chargeable, and burdensome rites, they should not, however, add useless and insignificant rites and ceremonies, when they speak of the Mosaical law; for they were very significant, and of very great use, all things considered, to answer many good designs by them, most suited to the then circumstances of the world, and of religion in it, most suited to the particular circumstances of the Hebrew nation, and the design of raising them to be the guardians of true religion.

If, then, we would rightly judge of the fitness, expediency, or wisdom of the Hebrew ritual, it must be very wrong to take an estimate of it, by considering only what we imagine the most perfect plan of religion, considered in itself, should have been, without taking into consideration the true state and condition of the world and religion, and those circumstances which were of such consequence, that, without a regard to them, there was reason to fear true religion would soon have been lost in the world, as experience had then shown it was in the idolatrous nations, and as it was just going to be among the Hebrews too, if the goodness of God had not taken some care to prevent it.

Every one will perceive the law of Moses was in fact given with these views; so that these reasons are not given by guess; they are not an hypothesis formed on imagination, on doubtful or mistaken principles: they are grounded on unquestionable facts, most evident in the whole plan of the law itself. View the whole Hebrew ritual in this light, and you will see the whole and every part of it proper and fit to answer these ends. The whole appears uniform and rational, if referred to them; but it must do violence to their plain meaning and intention, if you force upon it another meaning, and intentions inconsistent with it. And it seems as evident, that these designs of giving a law are every way worthy the goodness and wisdom of God, and were the glory and happiness of the Hebrew nation. What is there in any of these designs, but what was fit to be considered, in giving a new law to the family of Abraham, when that family was appointed to preserve the knowledge and worship of the one true God in the world, and the memory of their own privileges, hopes, and happiness, as the people, and only church of God in the world? Here were indeed additions to the laws of the patriarchal and Abrahamic worship; but they were an addition of wise and necessary laws, to keep this church from the greatest danger, and to preserve the essen

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tials of true religion and worship among them. To answer these ends, it was necessary to appoint a ritual of worship, very particular and exact, that no room might be left to corrupt their law by any liberty of additions or alteration. Could the wit of man have contrived a ritual more serviceable to these ends?. Was this a matter of so little consequence, to be left, in such circumstances, to bare, dry instructions, to a people of low understanding, preju diced in favour of idolatrous principles and usages, which had already baffled all the learning and wisdom of the Egyptians? Hard it is, and very unjust, to object against this law, as a yoke of bondage, when it was a necessary fence to the laws of true religion, a necessary wall of partition from an idolatrous world; nor is it easy to conceive how the wisdom of God could have answered these designs better any other way..

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As, then, these considerations will open to us the true reason of the Mosaical law and ritual of worship, so they will show them, all things considered, a very useful, and therefore a wise constitution, well be coming the wisdom and goodness of God to appoint.

PART II.

CHAP. I.

How the foregoing Plan of a Ritual answered in the Mosaical Law. HAVING premised the general reasons, from which the Hebrew ritual was like to be formed as a proper plan, offered by the then circumstances of the world and church, it will be proper to consider the actual execution of this design, and what ritual was appointed by Moses, agreeable to them. It is only such a consideration of the constitutions of Moses, that can show us how far they answer these wise and good designs proposed by them. It is too common for men to take the law of Moses, as it were, to pieces, to examine one particular rite or ceremony singly and -by itself, and then to reflect upon it, as weak, useless, and unprofitable to promote true virtue and goodness, the chief ends of religion, and too hastily conclude, without due examination, such constitutions unworthy the wisdom of God. But this is going much too fast. The wisdom of particulars is often indiscernible, considered in themselves only. When considered as parts

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