of father and mother, it requires not so much any specific act, as the general disposition of heart, that should regulate us in this and other analogous duties. Whilst in the remaining ones, it not only forbids those crimes, which are plainly destructive of all social happiness, but it gives to the prohibition the weight of divine authority.

When the lax notions are considered, and the perverted morality, and depraved principles of action, that were prevalent amongst even what are termed the most civilized and enlightened nations, as Babylon, Egypt, Greece and Rome; that in some, theft, rapine, adultery, revenge, and every gross impurity were not only tolerated, but enjoined and even consecrated; that in others, nature was outraged by exposing parents and children to perish; that masters might remorselessly butcher their slaves; that human victims might shriek in sacrificial flames; that suicides, gladiatorial combats, and unnatural lusts, were allowed and even defended by philosophers and legislators, highly esteemed for wisdom, as far as human wisdom is considered: we see at once the vast importance of a Divine interposition, to establish such a standard of morality as the Jews possessed; which, not improbably, might also exert a beneficially corrective influence amongst the eastern nations, by whom they were surrounded.

Such then was the Mosaic code; the first written

Law that probably was ever delivered to any Nation. It is clearly no system of mere external ceremonies; since it is a noble summary of moral duty, stamped with sacred authority. It was promulgated to the Jews by the voice of God Himself, issuing from the glory on the top of Sinai: "These words the Lord spake unto all your assembly, in the mount, out of the midst of the fire of the cloud, and of thick darkness, with a great voice." (Deut. v. 22.) It was a Law worthy of Him who promulgated it.

Besides positive injunctions, the Law also solemnly and repeatedly inculcated the two great principles of love to God, and love to our neighbour, which are the spring and source of all piety and virtue: e. g. "Thou shalt love the Lord thy God, with all thy soul, with all thine heart, and with all thy might;" "Thou shalt love thy neighbour as thyself;-I am the Lord." This benevolence was to extend to strangers, who, having renounced idolatry, were sojourning with them. (Levit. xix. 33.) And the principle thereof was to regulate their conduct, even towards enemies; to whom in cases of need and necessity they were not to refuse aid and help (Exod. xxiii. 4, 5): though as idolaters, they were to avoid unnecessary and intimate intercourse with them; not to tolerate their worship or to partake in their festivities. This limitation of the principle of kindly benevolence, was necessary for such a people

as the Jews, lest they should be seduced into Idolatry, prone as they were to it; and the full operation of love, in its most enlarged sense of universal charity to the whole human race, as friends and brethren, was to be introduced by HIM, who was the fountain of love, the all gracious MESSIAH; whose command to "love one another, even as he loved us,” was therefore new; new in its universality, in its example; and in its sanction, as being the essential condition of our own forgiveness. But the principle itself was recognized by the Mosaic law, as far as circumstances permitted.

The Jewish scheme has been erroneously charged with requiring external rites, rather than internal piety. The Jews, indeed, did eventually pervert and corrupt their Law, so as to give some colour to this accusation; but nothing is more strongly guarded against than this, in the Mosaic code itself, which expressly requires internal devotion, and practical piety. "Thou shalt love the Lord Thy God with all thine heart, and all thy soul, and with all thy might." (Deut. vi. 5.) "The words that I command thee this day shall be in thine heart." (Deut. vi. 6.) "Ye shall be holy, for I the Lord your God am holy." (Levit. xix. 2.) Even that peculiarly distinguishing rite of the Jewish religion, circumcision itself, is represented as being only emblematic of the purity of heart which ought to be cultivated by all who adopted the external sign. When

they were suffering punishment for transgressions, they were to expect deliverance, not from any external rites and ceremonies; but if they "confessed their iniquity," and "returned unto God with all their soul," and if " their uncircumcised hearts were humbled," then would He have mercy on them and deliver them. (Lev. xxvi. 40. 42.)

If, then, this be true of that rite which was the badge of the Jewish profession, and the seal of their covenant with God, it must be also applicable to every inferior rite and ceremony. One example may suffice, out of many, wherewith Scripture furnishes us to illustrate this. An undesigned transgression of a mere ritual precept might be atoned for by a trespassoffering alone: but if the rights of another had been injured, then the trespass-offering could not be received, unless it was accompanied with a public acknowledgment, and a restitution to the injured party, or his heirs. Nothing could more clearly mark the inefficacy of ceremonial rites, per se, than this.

Moreover, the Mosaic code perpetually taught that the reverence due to God was not to terminate in mere prayers and religious services; but that it was to be a practical principle, producing justice, humanity, mercy, and compassion, and all the virtues of social life. The tenth chapter of Deuteronomy (verses 12 et seq.) affords a fine illustration of this, wherein heart

felt piety to God, and warm expansive charity to man, are beautifully inculcated.

The Jewish Law, then, solemnly promulgated the great principles of moral duty; enforcing love to God and man; inculcating piety in heart, and repentance and reformation for sin; exhibiting outward rites as only significative of inward purity and holiness: and urging all these by sanctions most suited to the character of the Jews; viz. by temporal rewards or punishments, of the certainty of which they had a pledge, in what they had already seen and experienced at God's hands, before the delivery thereof, and during their progress in the wilderness. Such a system, at such a period, and to such a people, must be attributable to a supernatural wisdom.

Here, then, we have a second presumptive argument for the Divine original of the Jewish Law.