ows and your children fatherless. (Exod. 22 : 21-24; 2 3 ' 9; Lev. 19 : 33, 34.) "Thou siialt not oppress an hired servant that is poor and needy, whether he be of thy breth- ren, or of strangers that are in thy land, within thy gates. At his day thou shalt give him his hire, neither shall the sun go down upon it, for he is poor, and setteth his heart upon it ; lest ho cry against thee unto the Lord and it be sin unto thee." (Lev. 19 : 13 ; Dout. 24: 14, 15 ; Exod. 21 : 26, 27.) " Thou slult rise up before the hoary head and honor the face of the old man. "(Lev. 19 : 32. See also Lev. 19 : 14.) All this, yet nothing special for Priests, or Levites, or their tithes.
The sanitary arrangements of the law, so needful to a poor and long-oppressed people, together with the arrange- ments aud limitations respecting clean and unclean animals which might or might not be eaten, are remarkable, and would, with cither features, be of interest if space permitted their examination, as showing that law to have been abreast with, if not in advance of, the latest conclusions of medical science on the subject. The law of Moses had also a typ- ical eharu&er, which we must leave for future considera- tion ; but oven our hasty glance has furnished overwhelming evidence that this law, which constitutes the very frame- work of the entire system of revealed religion, which the remainder of the JJible elaborates, is truly a marvelous dis- play of wisdom and justice, especially when its date is taken into consideration.
In the light of reason, all must admit that it bears no evidence of being the work of wicked, designing men, but that it corresponds exactly with what nature teaches to be the chamber of God, It gives evidence of his Wisdom, Just ice and Jx>ve. And further, the evidently pious and noble lawgiver, Moses, denies that the laws were his own, and attributes them to Cod. (Exod. 24 : 12 ; Deut. 9 : 9-
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