termination. The execrable custom of devoting infants as sacrifices to Moloch, the obscene abominations of Baal, and any approximation to the disgusting rites of the Canaanites, were interdicted upon pain of summary and inevitable punishments. Since also the consultation of familiar spirits, was a violation of allegiance to the only wise God, the unhappy beings who practiced sorceries, enchantments, and witchcraft, were to be put to death. Upon the same principle, blasphemers, sabbath-breakers, false prophets, were to suffer the last punishment of the law. The holiness of God, as the author of the Hebrew law, was displayed in the statutes enacted against every species of impurity. The adulterer and adulteress, were condemned to a public and ignominious execution; and forcible violation, with every species of incestuous pollution, and unnatural crime, were punished with death. Since universal experience proves that filial disobedience and ingratitude are connected with the violation of every law, both human and divine, the Mosaic code declared, that every one who cursed his father and mother, and every son who was clearly convicted of systematic rebellion against parental authority, should forfeit his life as the punishment of his crime. Murder, as evincing the highest degree of human depravity, was justly visited with the capital vengeance of the law.

What were the cities of refuge?

While the deliberate murderer could not escape from his doom, asylums were provided for those who had committed manslaughter. Six cities of refuge, three on each side of Jordan, and so situated as to render them easily accessible, were set apart for the reception of the unfortunate manslayer, who was to continue in the place of security until the death of the officiating high-priest, when the desire of the friends of the deceased for vengeance may be supposed to have subsided. Upon this law, Montesquieu has justly observed, "This was perfectly wise; the man who unvoluntarily killed another, was innocent, but he was obliged to be taken away from before the eyes of the relatives of the deceased. Moses therefore appointed an asylum for such unfortunate persons; great cri

minals deserved not a place of safety, and they had none; the criminals who would resort to the temple from all parts might disturb divine service; if persons who had committed manslaughter, had been driven out of the country, as was customary among the Greeks, they had reason to fear that they might worship strange gods, All these considerations made them establish cities of refuge, where they might remain until the death of the high-priest."

Were any other offences visited with the punishment of death?

The punishment of death was inflicted upon the man who was found guilty of attempting to reduce a fellowcitizen to slavery; and also upon those who were convicted of presumptuous disobedience to the decision of the chief magistrate, who presided in the court which gave judgment on the last appeal.

Were injuries affecting property punished in the Mosaic law by death?

While all the crimes which have been mentioned were capital, it is a very remarkable circumstance in the Mosaic institutes, that no injury affecting property was punished by death. Restitution or a fine was imposed, or if the criminal was unable to repair the injury he had inflicted, he was sold as a slave, in the Jewish nation, until the arrival of the Sabbatic year, when his liberation took place.

What was the condition of slaves among the Jews?

The condition of slaves among the Jews may be most advantageously contrasted, not only with their degradation and misery among the Greeks and Romans, but with the state of those miserable beings who, by men, falsely called Christians, have been torn from their homes, and rendered the victims of the most atrocious cruelties and the most abominable crimes. Whether the slaves were Hebrews or foreigners the injunction was applicable, "Whosoever smiteth a man, so that he die, shall be surely put to death.' Not only was the chastity of female slaves guarded by the strictest regulations, but if an injury were inflicted upon the person of a slave, even to the loss of a single

tooth, his freedom was instantly to be given to him as a recompense. Kindness and liberality to slaves were enforced by the striking and affecting appeal, "Of that wherewith the Lord thy God hath blessed thee thou shalt give unto him. And thou shalt remember that thou wast a bondman in the land of Egypt, and the Lord thy God redeemed thee."

How was justice administered among the ancient Israelites?

The administration of justice among the Israelites was most impartial. "The trials were public, in the gates of the city; their judges, the elders and Levites, were taken from the general mass of citizens; and therefore like them were thoroughly acquainted with the character of the parties, the credit of the witnesses, and every circumstance which ought to be considered in determining the crime, and estimating the punishment. No torture before conviction, no cruelty after it, was permitted by the Mosaic code; the law limited the number of stripes which might be inflicted upon a criminal. It guarded innocence against the insidious attacks of false accusers, by directing that no man should be capitally convicted, except by the concurrent testimony of two unimpeachable witnesses, as well as by inflicting on the witnesses convicted of falsehood whatever punishment or loss his testimony, if credited, would have brought down upon the innocent."

How was landed property distributed among the Israelites?

The distribution of landed property among the Hebrews was admirably arranged by their law. When it was found that, exclusive of the Levites, there were six hundred thousand men in the congregation, God said to Moses, "Unto these the land shall be divided for an inheritance according to the number of names. To many thou shalt give the more inheritance, and to few thou shalt give the less inheritance: to every one shall his inheritance be given according to those that were numbered of him. Notwithstanding, the land shall be divided by lot: according to the names of the tribes of their fathers shall they inherit." Thus

from six to twenty-five acres of land, it has been ascertained, were distributed to each person who held his possessions, independent of all temporal superiors, by the direct authority of God. These possessions were never to be alienated. "The land shall not be sold for ever: for the land is mine saith the Lord; for ye are strangers and sojourners with me." Although these lands might be mortgaged in debt, yet the incumbrance could be only temporary, because at every year of jubilee, they reverted to the original proprietors. This law, however, did not extend to houses in cities; which, if not redeemed within one year after they were sold, were alienated for ever. The distribution of land was to the several tribes according to their families; so that each tribe was settled in the same district, and each family in the same neighbourhood. In this distribution those persons appear to have presided, who are called the princes of the tribes of their fathers, who seem to have regulated the affairs of their particular tribes, and thus to have subordinately conducted the administration of the Hebrew government. For though all the Israelites were equally free, yet there was among them a kind of aristocracy, consisting of these princes, of the heads of thousands, rulers of thousands, of hundreds, of fifties, of tens, who were not only intrusted with military command, but who were also civil judges in lesser causes. It must not be omitted that the estates of the people were held upon the tenure of military service, so that the whole population could be called forth for the defence of their country.

Advert to some other regulations relative to property enjoined in the law of Moses.

In the arrangements ordained to Moses relative to property, all usury was positively forbidden; and no interest was allowed upon money lent to an Israelite; and pecuniary transactions were permitted to be advantageous, only with foreigners. When a Hebrew was in distress and he had been compelled to pledge his property, not only was raiment to be restored at night, but it was ordained, "When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge. Thou shalt stand abroad, and the

man to whom thou dost lend shall bring out the pledge abroad unto thee." The hire of the labourer was secured in the same spirit of benevolence; charity was enjoined to the stranger who might dwell in the land; the fatherless and the widow were to be respected and relieved; old age was to be reverenced; bodily failings, such as blindness and deafness, were to be compassionated; and with respect to the poor and necessitous, the divine legislator said, "I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land."

What provision was made for the Levites by the law of Moses?

The Levites had no territory appointed to them in the distribution of land. They were expressly devoted to the communication of religious and moral instruction to the great mass of the people, and to the performance of the ceremonies of religion. Fortyeight cities however, distributed through the country were given to them; a tithe was regularly paid to them; and being exclusively possessed of the highpriesthood, associated with the supreme court of judicature and with the inferior tribunals of the cities, they must have acquired a great and salutary influence upon the people.

Give, in the words of a learned and eloquent author, a brief compendium of the Hebrew constitution.

A learned and eloquent author has given the following excellent compendium of the Hebrew constitution, exhibited in the law of Moses. "It provided for the settlement of six hundred thousand freeholders with independent properties, derived not from any human superior, but held in fee from the Sovereign of the Jewish state, even God himself. His distribution of property was guarded by preventing the accumulation of debt; and if alienated for a time, securing its reversion to the family of the original proprietor at regular periods. The distribution of this body of freeholders through the land by their tribes and families, forms an additional provision for their union and happiness. They are employed in agriculture, attached