but permit the Greek and Roman authors to monopolize their admiration and their gratitude. The very nations whose achievements in arts and arms these writers so eloquently commemorate, were not a little indebted to the genius of the Hebrew legislator for those principles and qualities in their institutions which awaken our youthful enthusiasm. In his third lecture, Mr. WINES showed that to suppress and supplant idolatry was the grand design, and constituted, as it were, the very soul, of the Mosaic Institutes. He entered into an elaborate and erudite examination of the qualities and tendencies of polytheism, and of the nature, design, and limit of the theocracy. He showed that the theocratic feature of the government was not an arrangement of the commonwealth, fundamentally different from the monarchical, aristocratical, democratical, and mixed forms of government; but that, viewed as to its main design, it was nothing more than a name, or contrivance, employed the more effectually to exclude idolatry. God took the name of king, as a title that conferred honor on the Israelites, and the great object of it was to supplant idolatry, without an infringement of that essential and precious principle of civil liberty, that mere opinions are not to be cramped and restrained by the pains and penalties of the civil law. Having cleared the ground by these preliminary disquisitions, the lecturer entered upon the analysis of the constitution itself. This part of the discussion was exceedingly novel, philosophical, and luminous. Learned doctors in divinity acknowledged themselves instructed and charmed by his masterly dissection of the _jus publicum_ of the Hebrews; the texture and frame-work of their government; the fundamental, organic law of their state. He proved, conclusively, that the government Moses instituted was a constitutional democracy, and that there were, properly speaking, neither nobles nor peasants under it, but a brotherhood of hardy and industrious yeomen, all politically equal, and having each an important stake in the maintenance of public tranquillity and order. The analogies between the Hebrew government and ours, in their substance, forms, and modes of administration, were shown to be, many of them, most close and surprising. The radical features of that ancient and venerable social compact were stated thus: Each of the twelve tribes formed a separate, and in some respects, independent state, with a local legislature and supreme court of judicature, having absolute power within the limit of its reserved rights. Nevertheless, so long as the Constitution of Moses was preserved unimpaired, there was both a real and a vigorous general government and national administration. The nation might, with strict propriety, have been denominated, 'The United States' of Israel. The government consisted of four departments; the chief magistrate, the senate, the oracle, and the congregation of Israel. This last was the popular branch, and