ted would lead us to suppose that the
Hebrew people would have been keenly excited, interested, and elevated
by a spectacle so grand and so flattering to their national pride. But
if the voices and appearances were indeed divine and supernatural, well
must we assume that there was a distinctive, though verbally
inexpressible, terror and disproportion to the mind, the senses, the
whole 'organismus' of the human beholders and hearers, which might both
account for, and even in the sight of God justify, the trembling prayer
which deprecated a repetition.

Ib. p. 164.

To justify its application to Christ, the resemblance between him and
Moses has often been deduced at large, and drawn into a variety of
particulars, among which several points have been taken minute and
precarious, or having so little of dignity or clearness of
representation in them, that it would be wise to discard them from the
prophetic evidence.

With our present knowledge we are both enabled and disposed thus to
evolve the full contents of the word 'like'; but I cannot help thinking
that the contemporaries of Moses (if not otherwise orally instructed,)
must have understood it in the first and historical sense, at least, of
Joshua.

Ib. p. 168.

A distinguished commentator on the laws of Moses, Michaelis,
vindicates their temporal sanctions on the ground of the Mosaic Code
being of the nature of a civil system, to the statutes of which the
rewards of a future state would be incongruous and unsuitable.

I never read either of Michaelis's Works, but the same view came before
me whenever I reflected on the Mosaic Code. Who expects in realities of
any kind the sharp outline and exclusive character of scientific
classification? It is the predominance of the characterizing constituent
that gives the name and class. Do not even our own statute laws, though
co-existing with a separate religious Code, contain many 'formulae' of
words which have no sense but for the conscience? Davison's stress on
the word 'covet', in the tenth commandment, is, I think, beyond what so
ancient a Code warrants;--and for the other instances, Michaelis would
remind him that the Mosaic constitution was a strict theocracy, and that
Jehovah, the God of all, was their 'king'. I do not know the particular
mode in which Michaelis propounds and supports this position; but the
position itself, as I have presented it to my own mind, seems to me
among the stronge