the remainder of the Patriarchal times after the deluge, when the pastoral life chiefly prevailed, furnishing ease, leisure, and abundance, crimes against the person do not seem to have been numerous, and against property they were almost unknown.

2. It has been seen, that the morality of the Patriarchal dispensation consisted in facts and institutions having a moral bearing and influence, much more than in written precepts and positive principles. This was consistent with the circumstances of the times, and the simple state of society which then prevailed. But, as the institutions of Moses contemplated that the Hebrews should dwell in settled residences, and pursue chiefly the agricultural life, written rules of law and morals became desirable and necessary.

Accordingly, as soon as their deliverance from the Egyptians was fully accomplished, Moses, under divine guidance, began to organize their civil and religious polity, by the enactment of various laws and ordinances, suited to their condition and prospects. Among them the great moral laws, usually called "the Ten Commandments," are the most remarkable. They were ever after their promulgation the basis of the Jewish polity; and, while the other parts of the Mosaic ordinances have been superseded by "the bringing in of a better hope," they retain the freshness of their divine original, and, surviving the polity of which they were originally the corner-stone, they have been made the basis of the morals of the new and more perfect dispensation.†

The first commandment requires us to acknowledge but one God, the creator of the heavens and of the earth, and to make him the object of our supreme love, reverence, and homage. The second forbids idolatry, a most degrading sin, and, as history shows, the prolific parent of almost every other. The claim of the Almighty to be acknowledged as the God of the Hebrews was exclusive of the claim of every other being. The Hebrews were very much addicted to idolatry, and in fact were never effectually weaned from it, until they had tasted the bitterness of a seventy years' captivity in Babylon. The third commandment forbids profaneness, a sin which has not even the

*Heb. vii. 18, 19. See Schleusner in verb, tawis.

+ Mat. xxii. 35-40; xix. 16-20; Luke, x. 25-28; James, ii. 8-11.

excuse of being committed under circumstances of temptation, which is destructive of all reverence of God's holy name, and which is equally a violation of manners, morals, and religion. The fourth appoints a time for religious worship. All nations, that have been blessed with the true religion, have concurred in the duty of worshipping the true God; and, so strong is the conviction, that "there is a power above us," in the minds of men, that they who have not enjoyed the true religion, have still worshipped gods which their own imaginations have devised, and which their own hands have fashioned. In the acknowledgment of God, it is suitable that there should be an outward homage, significant of our inward regard and reverence. If, then, it is a duty to worship God, it is proper that some time be set apart for that purpose, when all may worship him harmoniously and without interrupting each other. One day in seven is surely no more than a reasonable portion of time to be devoted to so high a purpose. The fifth enjoins upon children that respect and honor of their parents, which is due to them next after the homage paid to Almighty God, and which, as St. Paul says, "is the first commandment with promise.

Injuries to our neighbour are then classified in the remaining five commandments. They are divided into offences against life, chastity, property, and character. It is worthy of notice, also, that the greatest offence in each class is expressly forbidden. Thus, murder is the greatest injury to life; adultery, to chastity; theft, to property; and perjury, to character. Again, the greater offence must include the less of the same kind. Murder must include every injury to life; adultery every offence against chastity, and so of the rest. Moreover, the moral code is closed and perfected by a command forbidding even improper desire in regard to our neighbour. The neglect of the duties thus prescribed, and the committing of the offences forbidden,

+ This view of the sixth, seventh, eighth, and ninth commandments is fully sustained by our Saviour himself. See Mat. v. 21, 22, 27, 28, where every thing tending to endanger life is pronounced to be a violation of the sixth; and every thing tending to excite or inflame lust, a violation of the seventh commandment.

are the frequent theme of prophetic warning, remonstrance, and denunciation, throughout every part of the Mosaic dispensation.

But Hebrew morality is not yet exhausted, and is worthy of still further illustration. The fifteenth Psalm contains a summary of personal duty so excellent, that it has drawn forth the admiration of some, who have not admired many other parts of the sacred writings. The Book of Proverbs is an extremely valuable collection of moral and prudential maxims and sentiments, the result of the enlarged experience of the wisest of men, and applicable to every situation and exigency of human life. The cautions against suretiship will be most commended by those who have had most experience in human affairs. Nowhere do we find stronger commendations of industry, frugality, chastity, temperance, and integrity, or more serious warnings against idleness, strife, envy, drunkenness, and rioting. Nowhere are the ruinous courses of the wicked more impressively depicted, or the inevitable consequences to which they lead, more graphically delineated. Nowhere are pride, covetousness, selfishness, the indulgence of rash anger, and the abuse of the tongue in the manifold ways of falsehood, slander, secret calumny, false witness, and blasphemy, more forcibly reproved. Nowhere are the wiles, the cunning, and the hardened front of the woman, "who forsaketh the guide of her youth and forgetteth the covenant of her God," and "whose house is the way to hell, going down to the chambers of death," more vividly described. All authors, ancient and modern, cannot furnish such a picture of the virtuous woman.* Every duty in life is enjoined and skilfully commended to our notice, and not only every vice, but every species of folly and even indiscretion, is guarded against.

But it is in his concern for the young, and in his commendation of wisdom, that the wisest of men has put forth all the strength of his persuasive wisdom and eloquence. "Happy is the man that findeth wisdom, and the man that getteth understanding. For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. She is more

* Prov. xxxi. 10-31.

precious than rubies; and all the things thou canst desire, are not to be compared unto her. Length of days is in her right hand; and in her left hand riches and honor. Her ways are ways of pleasantness and all her paths are peace. She is a tree of life to them that lay hold upon her; and happy is every one that retaineth her. The Lord by wisdom hath founded the earth; by understanding hath he established the heavens."*

Moreover, the books usually termed Apocryphal in reference to their origin, must not be entirely omitted, even in a very brief review of the moral writings of the Hebrews. They are partly historical and partly moral, and may well be read, as St. Jerome says, "for example of life and instruction of manners." They are written in the peculiar style of the Hebrew Scriptures, and manifestly by men of distinguished piety. It will not be necessary to advert to any but the moral part of these writings. "The Wisdom of Solomon" consists of two parts; the first, which is written in the name of Solomon, contains a description or encomium of Wisdom; by which comprehensive term the ancient Hebrews understood prudence and foresight, knowledge and understanding, and chiefly a high sense of religion and of moral obligation. Of virtue the author says, "The memorial thereof is immortal; because it is known with God and with man. When it is pres

gone, they desire

ent, men take example at it; and when it is it; it weareth a crown, and triumpheth for ever, having gotten the victory, striving for undefiled rewards." Of old age he says, "Honorable age is not that which standeth in length of time, nor that is measured by number of years; but wisdom is the gray hair unto men, and an unspotted life is old age."‡ The other part contains a variety of subjects, reflections on the history and conduct of the Hebrews, &c. The ancients admired this book for its elegance, and for its admirable moral precepts, and some of them styled it "the treasury of virtue.”

"The Wisdom of Jesus the Son of Sirach, or Ecclesiasticus," opens with an exhortation to the pursuit of wisdom. To this succeeds a collection of moral sentences or maxims, arranged very much after the manner of the Proverbs of Solomon,

* Prov. iii. 13-19. + Wisdom of Solomon, iv. 1, 2. + Ch. iv. 8, 9.

and continuing to the end of the forty-third chapter. Here the author commences a eulogy of the patriarchs, prophets, and other celebrated men among the Hebrews, which is continued through the fiftieth chapter. The book concludes with a prayer. Except the inspired writings, a collection of purer moral precepts does not exist.

The unrivalled description of the power and majesty of Truth, contained in 1 Esdras, iv. 34, &c., has been universally admired. "Great is the earth, high is the heaven, swift is the sun in his course, for he compasseth the heavens round about, and fetcheth his course again to his own place in one day. Is he not great that maketh these things? Therefore, great is the truth, and stronger than all things. All the earth calleth upon the truth, and the heaven blesseth it; all works shake and tremble at it, and with it is no unrighteous thing. Wine is wicked, the king is wicked, women are wicked, all the children of men are wicked, and such are all their wicked works; and there is no truth in them; in their unrighteousness also they shall perish. As for the truth, it endureth, and is always strong; it liveth and conquereth for evermore. With her, there is no accepting of persons or rewards; but she doeth the things that are just, and refraineth from all unjust and wicked things; and all men do well like of her works. Neither in her judgment is any unrighteousness; and she is the strength, kingdom, power, and majesty of all ages."

3. As the Gospel of Christ is, in all respects, more perfect than the Mosaic dispensation,* "for the law made nothing perfect, but the bringing in of a better hope did," † it may be expected that its morals will partake of this superior perfection. This higher morality consists not merely, nor perhaps principally, in the particular precepts dispersed through the writings of the New Testament, but much more in the spirit which pervades these writings, in the universality of the design of the Gospel, in the moral sanctions which this Gospel establishes, in the moral qualities, habits, and sentiments displayed in the lives, conversation, and instruction of its inspired teachers and primitive