judge my house; if thou wilt keep my charge, then thou shalt also keep my courts."

The Hebrew word, rendered "judge," is often used in scripture in the general signification of ruling; but I believe it is never applied to any but civil magistrates; at least we need proof, that it is ever applied to the discharge of the high-priest's office, as ruling in the temple. Hence it may be inferred, that civil, not ecclesiastical, authority is the subject of the third line; and accordingly we must extend, as we may be readily allowed to do, the idea expressed by walking in God's ways, beyond the observance of his moral law by private persons, to the due performance of the duties incumbent on a governor or prince. As this is the condition, on which the high-priest is to hold that additional office, so it will be acknowledged to be a just and appropriate one. But then, the subject of judgement or government presents some difficulty. "Thou. shalt judge my house." The house of God is a term so exclusively applied in the Hebrew scriptures to the tabernacle or temple, that it should seem no easy matter to bring it over to another signification. Yet in Numbers, xii. 7, it must certainly be understood in a much wider sense. "Moses is faithful in all my house." For the fidelity of Moses was conspicuous, not so much

in matters belonging to the temple service, which were committed to the oversight of Aaron, as in the rule and government of God's people. Accordingly Bishop Patrick observes on that text, that "Moses was entrusted with God's whole family, that is, with all the children of Israel," St. Paul also in Hebrews, iii. 2-6, citing the same text, has compared the house of God, under Moses, to the house of God, under Christ. Now the latter certainly signifies the christian church, wherefore the former must signify the Israelitish church or people. The office then of ruling the Jewish people, with the authority of a governor or prince, is that, which is here promised to Joshua.

Now we know that Joshua himself possessed no princely authority over the Jews; for the supreme civil power, under the Persian monarch, at the time of the vision, was exercised by Zerubbabel. But the successors of Joshua did afterwards obtain civil power and that in no mean degree. Here then it must be observed once more, that the promise is not made to Joshua personally, but generally to the highpriest, he being particularly named, only

ing high-priest pro tempore. Consequently, it amounts to a prediction, that the Jewish highpriest shall at some future time, either rule as

judge, after the example of Eli, or reign as prince. This began to be fulfilled, when after the death of Nehemiah*, there being no national governor of Judea appointed by the Persian court, the prefects of Syria, within whose province the country was thenceforth comprehended, committed the chief management of its affairs to the hands of the high-priest. But it afterwards received a much fuller and more splendid accomplishment, when the Maccabean highpriests assumed the independent princely authority, and afterwards even the royal title and majesty. Had they truly performed the conditions, on which they held their double dignity, they might possibly have been permitted to preserve both, till He should come, in whom the original and supreme right to both was vested. But those princes did not long continue to walk in God's ways, They reposed a greater trust in the artifices of a temporizing, sinuous policy, than in the divine blessing on sincerity, faith and

* Those who agree with Dr. Hales; Chronology, vol. 2, p. 578, suppose Nehemiah, xii. 11, 22, to have been in the original copy of that sacred writer. Hence the argument for assigning to him a life of 130 or 140 years, extending fourscore years beyond the last events related in his book. It is much more reasonable to believe, that the two verses were added after Nehemiah's time by persons of competent authority, in conformity with what we find to have been done in other parts of the old testament.

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obedience. They became jealous, tyrannical, and sanguinary, till the high and holy spirit of the heroes of freedom and religion, who gave themselves as free-will offerings for the people, was sunk in the low selfish craft of an eastern despot.

The high-priesthood, except as a part of the sovereignty, was made little account of. The charge of the Lord was not kept in purity, with a good conscience, with zealous affection. The conditions being thus violated, the promises given upon them were of course avoided. Hence it came to pass, that first the royal title, and then the princely authority were severed from the pontifical office; and after the murder of Aristobulus*, the last heir of the Asmonean family, by Herod, the high-priesthood was disposable at the capricious will of a foreign dependent sovereign, or of a Roman procurator.

But Joshua and his successors were only the types and representatives of that great high-priest

*Aristobulus, the great grandson of Alexander Jannæus, high-priest and king of the Jews, united in his own person the divided claims to those two offices. He was a youth of extraordinary beauty and personal accomplishments, perhaps also of considerable talents. These high claims and prepossessing qualities, with the popularity which they gave him, and the ambitious views and arts of his mother Alexandra, excited the jealousy of that sanguinary tyrant Herod, who caused him to be drowned almost in his own presence. Josephi Antiq. lib. 15. cap. 3, and Prideaux's Connection, p. 2, b. 8. Before Christ 35.

To him

and king, in whom, since he could never fail to observe the conditions, the title to both offices was vested, as of original right, so by perpetual indefeasible tenure. Jehovah had sworn to him and would not repent, "Thou art priest forever after the order of Melchizedec*." therefore the promises made to Joshua are to be ultimately referred; in him they are still made good and will hereafter appear so to be with undeniable demonstrations of their full performance, to the conviction and punishment, if not to the timely conversion and salvation, of those who have refused to own him,

"And I will give thee ministers among these that are standing." Our English translation, for ministers, reads "places to walk.” I have followed Dr. Blaney. The original word is of ambiguous signification. It may be either a noun substantive signifying paths, and so offices or ministeries; or a participle, signifying walkers, those that walk in certain appointed paths, and so officers or ministers, to whom a certain path or course of duty is prescribed. Accompanied by the pronoun "these," it is plainly pointed to the angelic attendants who were standing before the Archangel, as they are described in the fourth verse. Dr. Blaney in his note supposes, that these * Psalm, cx, 4.