revealed. Moses differs from them only in the completion and scope and
elevation of his system, and in its freedom from the puerilities and
superstitions which they blended with their truths, and from which he
was emancipated by inspiration. Brahma and Confucius and Socrates taught
some great truths which Moses would accept, but they taught errors
likewise. He taught no errors, though he permitted some sins which in
the beginning did not exist,--such, for instance, as polygamy. Christ
came not to destroy his law, but to fulfil it and complete it. In two
things especially, how emphatic his teaching and how permanent his
influence!--in respect to the observance of the Sabbath and the
relations of the sexes. To him, more than to any man in the world's
history, do we owe the elevation of woman, and the sanctity and blessing
of a day of rest. In the awful sacredness of the person, and in the
regular resort to the sanctuary of God, we see his immortal authority
and his permanent influence.

The other laws which Moses promulgated are more special and minute, and
seem to be intended to preserve the Jews from idolatry, the peculiar sin
of the surrounding nations; and also, more directly, to keep alive the
recognition of a theocratic government.

Thus the ceremonial or ritualistic law--an important part of the Mosaic
Code--constantly points to Jehovah as the King of the Jews, as well as
their Supreme Deity, for whose worship the rites and ceremonies are
devised with great minuteness, to keep His _personality_ constantly
before their minds. Moreover, all their rites and ceremonies were
typical and emblematical of the promised Saviour who was to arise; in a
more emphatic sense their King, and not merely their own Messiah, but
the Redeemer of the whole race, who should reign finally as King of
kings and Lord of lords. And hence these rites and sacrifices, typical