Let every one commemorate before God the benefits which he bestowed
upon them at their deliverance out of the land of Egypt, and this twice
every day, both when the day begins and when the hour of sleep comes on,
gratitude being in its own nature a just thing, and serving not only by
way of return for past, but also by way of invitation of future favors.
They are also to inscribe the principal blessings they have received from
God upon their doors, and show the same remembrance of them upon their
arms; as also they are to bear on their forehead and their arm those wonders
which declare the power of God, and his good-will towards them, that God’s
readiness to bless them may appear every where conspicuous about them.
 Whether
these phylacteries, and other Jewish memorials of the law here mentioned
by Josephus, and by Muses, (besides the fringes on the borders of their
garments, Numbers 15:37,) were literally meant by God, I much question.
That they have been long observed by the Pharisees and Rabbinical Jews
is certain; however, the Karaites, who receive not the unwritten traditions
of the elders, but keep close to the written law, with Jerome and Grotius,
think they were not literally to be understood; as Bernard and Reland here
take notice. Nor indeed do I remember that, either in the ancienter books
of the Old Testament, or in the books we call Apocrypha, there are any
signs of such literal observations appearing among the Jews, though their
real or mystical signification, i.e. the constant remembrance and observation
of the laws of God by Moses, be frequently inculcated in all the sacred
writings. Let there be seven men to judge in every city, Here, as well as elsewhere, sect. 38, of his Life, sect. 14, and of the
War, B. II. ch. 20. sect. 5, are but seven judges appointed for small cities,
instead of twenty-three in the modern Rabidns; which modern Rabbis are
always but of very little authority in comparison of our Josephus. 
and these such as have been before most zealous in the exercise of virtue
and righteousness. Let every judge have two officers allotted him out of
the tribe of Levi. Let those that are chosen to judge in the several
cities be had in great honor; and let none be permitted to revile any others
when these are present, nor to carry themselves in an insolent manner to
them; it being natural that reverence towards those in high offices among
men should procure men’s fear and reverence towards God. Let those that
judge be permitted to determine according as they think to be right, unless
any one can show that they have taken bribes, to the perversion of justice,
or can allege any other accusation against them, whereby it may appear
that they have passed an unjust sentence; for it is not fit that causes
should be openly determined out of regard to gain, or to the dignity of
the suitors, but that the judges should esteem what is right before all
other things, otherwise God will by that means be despised, and esteemed
inferior to those, the dread of whose power has occasioned the unjust sentence;
for justice is the power of God. He therefore that gratifies those in great
dignity, supposes them more potent than God himself. But if these judges
be unable to give a just sentence about the causes that come before them,
(which case is not unfrequent in human affairs,) let them send the cause
undetermined to the holy city, and there let the high priest, the prophet,
and the sanhedrim, determine as it shall seem good to them. But let not a single witness be credited, but three, or two at the
least, and those such whose testimony is confirmed by their good lives.
But let not the testimony of women be admitted, on account of the levity
and boldness of their sex I have never observed elsewhere, that in the Jewish government women were
not admitted as legal witnesses in courts of justice. None of our copies
of the Pentateuch say a word of it. It is very probable, however, that
this was the exposition of the scribes and Pharisees, and the practice
of the Jews in the days of Josephus. 
Nor let servants be admitted to give testimony, on account of the ignobility
of their soul; since it is probable that they may not speak truth, either
out of hope of gain, or fear of punishment. But if any one be believed
to have borne false witness, let him, when he is convicted, suffer all
the very same punishments which he against whom he bore witness was to
have suffered. If a murder be committed in any place, and he that did it be not
found, nor is there any suspicion upon one as if he had hated the man,
and so had killed him, let there be a very diligent inquiry made after
the man, and rewards proposed to any one who will discover him; but if
still no information can be procured, let the magistrates and senate of
those cities that lie near the place in which the murder was committed,
assemble together, and measure the distance from the place where the dead
body lies; then let the magistrates of the nearest city thereto purchase
a heifer, and bring it to a valley, and to a place therein where there
is no land ploughed or trees planted, and let them cut the sinews of the
heifer; then the priests and Levites, and the senate of that city, shall
take water and wash their hands over the head of the heifer; and they shall
openly declare that their hands are innocent of this murder, and that they
have neither done it themselves, nor been assisting to any that did it.
They shall also beseech God to be merciful to them, that no such horrid
act may any more be done in that land. Aristocracy, and the way of living under it, is the best constitution:
and may you never have any inclination to any other form of government;
and may you always love that form, and have the laws for your governors,
and govern all your actions according to them; for you need no supreme
governor but God. But if you shall desire a king, let him be one of your
own nation; let him be always careful of justice and other virtues perpetually;
let him submit to the laws, and esteem God’s commands to be his highest
wisdom; but let him do nothing without the high priest and the votes of
the senators: let him not have a great number of wives, nor pursue after
abundance of riches, nor a multitude of horses, whereby he may grow too
proud to submit to the laws. And if he affect any such things, let him
be restrained, lest he become so potent that his state be inconsistent
with your welfare.