The return of every family to its patrimony at these stated periods, was also admirably calcu lated to increase their attachment to their native soil; and thus prevent those emigrations to which they might otherwise have been disposed by poverty, internal troubles, or foreign enticements. The institution of a jubilee, therefore, co-operated with various other means of preserving the Jewish nation as a distinct people, for the future plans of Providence.

A revolution of so great a magnitude must necessarily place the whole nation in a state of disorder, before the rights of property could be accurately ascertained, and re-possession enjoyed through every branch of the community. The cultivation of land, during this season, must be exposed to neglect. For they who were about to relinquish, could not be expected to labour for the succeeding occupiers; nor could the latter claim any right to an anticipation, or enter upon the property of another for the purpose of tillage, before the appointed period. The God of Order therefore promised, as in the Sabbatical year, that the year preceding that of the jubilee should be peculiarly productive, and abundantly supply their wants, until order should be restored. Thus did he manifest his munificence, and fortify their belief in the existence of a God, who had

universal nature under his controul, in opposition to the seductive influence of Idolatry.

The provision made for the Ministers of religion was equitable and competent. It gave them a claim which placed them above a state of dependence, and the temptations to mean and servile connivances, which are peculiarly inconsistent with the character of those who are appointed to be the patterns of every virtue. But it was not sufficient to produce the indolence and carelessness incidental to affluence. It was ordained, that their Priests should live by the altar. They were prohibited from sharing in the partition of lands; and they were strictly commanded to officiate in their profession themselves. They had a divine right to the tenths of the offerings from the people; and the people had the divine right to demand their immediate services. "And the Lord spake unto Moses, saying, Thus speak unto the Levites, and say unto them, When ye take of the children of Israel the tithes which I have given you from them for your inheritance, then ye shall offer up an heave offering of it to the Lord, even a tenth part of the tithe, and this your heave offering shall be reckoned unto you, as though it were the corn of the threshold floor, and as the fulness of the wine press," &c. "Therefore ye shall say unto them, when ye have

heaved the best thereof from it, then it shall be counted unto the Levites as the increase of the threshing floor, and as the increase of the wine press, and ye shall eat it in every place, ye and your households; for it is your reward for your services, in the tabernacle of the congregation."

The above epitome, concise and imperfect as it is, will be sufficient to manifest the equitable spirit of the Jewish laws, and the strict attention paid to moderation and clemency, in their penal code; as far as was consistent with the purposes of government. Therefore the strict injunction, "thou shalt not spare, thou shalt not pity," those whom the laws condemned, had the essential good of the community for its object. Where laws are wise and temperate, they cannot be too punctually executed. Clemency and pitiful evasions form a league with the offender, to the judice of that public whom the laws professedly protect.

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The precepts of Morality were also strongly enforced, by many individuals in the Jewish nation, who were not in the legislative character. Their accurate observations upon men and

manners, upon conduct, and the consequences of conduct, were numerous and striking. Most of these were formed into moral aphorisms, and pious sentences; which, for their justice and poignancy, are the admiration of the present day. Those actions and dispositions which, in modern times, are characterised by virtue and vice, and virtuous and vicious, are uniformly spoken of in the Scriptures as Righteousness, Uprightness, Holiness, or as sinful and wicked.

It was remarked, in our analysis of virtuous Conduct, that we usually apply the terms prudent and imprudent, to many actions which chiefly respect personal accommodations or personal. injuries; to these also we in general confine the terms Wisdom and Folly. In the Jewish system, the presence, the influence, the favour or displeasure of the Universal Ruler, are incessantly placed before the eyes of the people. Hence it is that every branch of Virtue is considered as the highest Wisdom, and vice is always deemed. synonymous with the extreme of Folly; for by the former, all the advantages flowing from obedience were perfectly secured; and by the latter, the miseries flowing from the Divine displeasure were assuredly incurred.

The moral Writers among the Jews have not left a single virtue, either personal or social,

without a comment upon the excellences and advantages of the one, or loading the other with disgrace and ignominy. We shall adduce a few specimens, in confirmation of the assertion.

The grand and comprehensive duty of Self-government, is repeatedly enforced. "He that hath no rule over his own spirit, is like a city that is broken down and without walls." Keep thine heart with all diligence, for out of it are the issues of life." "He that is slow to anger, is of great understanding; but he that is hasty of spirit exalteth folly." "When wisdom entereth into thine heart, and knowledge is pleasant to thy soul, discretion shall preserve thee, and understanding shall keep thee."

The virtue of Patience is frequently recommended. "My son despise not the chastening of the Lord, neither be weary of his correction; for whom the Lord loveth he correcteth, even as a father the son in whom he delighteth." thou faint in the day of adversity, thy strength is small," &c.

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The virtue of Contentment is strongly recommended in the prayer of Agur: "Give me neither poverty nor riches; feed me with food convenient for me," &c.

Resignation is generally expressed by trusting in the Lord. "I will trust in the mercy of the