flat, and resorted to for recreation and pleasure. The ox was not to be muzzled, when he was used to tread out the corn. Deut. xxii. 6-8. Q. What law was made to protect the poor man who had given a pledge? A. The creditor was not to go into the poor man's house to take thence the article which was pledged for security, but must wait outside till the borrower brought it. If raiment was pledged, it could only be held during the day, and must be restored at its close. In that warm climate a man might spare his garment in the day-time, but required it at night. Such a security would only be taken of the very poorest, who had nothing better to give; as of a laborer for the use of a tool for the day, or for the supply of some pressing want,

persons who needed protection, and whom the Mosaic law in this way protected. In effect, a regulation like this would probably prevent the offering or taking such articles in pledge. Deut. xxiv. 10-13.

Q. What law was there respecting the payment of wages?

A. "Thou shalt not oppress an hired servant that

is poor and needy. 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," Deut. xxiv. 14, 15.

Q. From whom was it forbidden to take raiment as a pledge?

A. The widow's raiment was not to be taken as a pledge. Deut. xxiv. 17.

Q. In gathering the harvest, what was to be left for the poor?

A. When the harvest was gathered in, the grain and

the olive and the grapes were not to be gathered so carefully as to leave none behind, and what was left was for gleanings for the poor, and for the stranger, the fatherless, and the widow. Deut. xxiv. 19-22.

LESSON XV.

FROM MOSES TO DAVID.

THE history of the Israelites from the death of Moses to the accession of David to the throne, a period of nearly six hundred years, is contained in Joshua, Judges, Ruth, 1 Samuel, and the first chapters of 2 Samuel. Were any evidence needed of the substantial trustworthiness of the views given of the progress of events, it would be found in the books themselves. The large number of characters, so diverse, yet so distinctly drawn and so consistent with themselves and with the times in which they lived, the vivid pictures of a rude age, the gradual and imperfect hold which the Mosaic Law gained on the Hebrew people, the perpetual conflict between its requirements and their ignorance and gross tendencies, the internal disorders, the weakness, and the foreign wars which attended their slow progress onward to a settled and organized kingdom, and all this presented in a narrative so simple and inartificial, as to preclude the idea of any

art, would be sufficient assurance that we have in these books a true and life-like description of these early centuries. With the exception of the Pentateuch, they contain the earliest historical annals which we possess. They describe what existed before Greece or Rome had a name in the world. They throw light on a portion of antiquity which, without them, would be under almost total darkness. Viewed simply as the history of a period of which no other history exists, they possess a singular interest. What their value is, we may judge from the interest we should feel were the decipherers of the Egyptian hieroglyphics or the explorers of the ruins of Nineveh to discover a history as full and as natural, of the early fortunes of those buried and almost forgotten kingdoms.

That we should find difficulties to perplex us in books written so long ago, need not surprise us. On the contrary, when we consider their brevity, the remote age of which they treat, and the fact that they were written by men belonging to another race than ours, and in a language which long ago ceased to be a spoken tongue, the only wonder is that the difficulties are so few. A large part of those which exist disappear or cease to have any importance, when we call to mind some of the circumstances which ought always to be taken into account if we would understand these writings.

By whom these books were written is not certainly known, although they have been attributed to different persons celebrated in Hebrew history; nor is any peculiar inspiration claimed for their authors, as historians. Some part of them, particularly the book of Judges, seems to be a collection of national traditions preserved from generation to generation, and brought together into one continuous narrative long after most of the events which are recorded took place. Such traditions, themselves a part of the times in which they had their origin, give a truer picture of the manners and spirit of these ages than any elaborate history. But it would be impossible that books containing fragments of history so short and often so disconnected, and relating to what transpired

three thousand years ago, should not contain many things to embarrass us. We have simply to take the course which we do in regard to all other matters respecting which our knowledge is imperfect, - profit from what we know, and leave what we do not understand for further consideration as we gain additional light.

That which has occasioned the most perplexity is, perhaps, the treatment which the Canaanites received from the Israelites. Without attempting any full explanation of the difficulties which are connected with this subject, there are several considerations which should deter us from forming any hasty judgments. Canaan had always been regarded by the Hebrews as their country, allotted to them by Providence, from the time of Abraham. There were the wells which the patriarchs had dug, and the sepulchres where they were buried In a region peopled by voving tribes scarcely more stationary than the aborigines of this country, these were recognized as among the best titles and evidences of ownership. That the Canaanites were extremely corrupt and depraved is evident from the whole history, and there seems to be nothing more inconsistent with our idea of a Providence in the fact of his making men the instruments of his judgments, — leaving them free, but overruling the results of their actions so as to accomplish some special end, — than there is in the existence of the famines and the diseases by which sometimes whole nations are swept away. The wars with the Canaanites were not attended with more circumstances of cruelty than were universal in that age, and in judging the conduct of the Israelites we probably under-estimate the degree in which they were free agents. In reading that they received a Divine command to exterminate the Canaanites, it is quite possible that we neither understand the circumstances nor the true force of the words. In our colder climate, and more literal style of speech, we constantly speak of being guided, directed, impelled, restrained by Providence. In the idioms of the Orientals, so much more picturesque and metaphorical than ours, it is quite possible

that, in what is here spoken of as the command of God, they meant very much what we mean in speaking of being guided by Providence. From the less figurative style of expression to which we are accustomed, our tendency is always to a too literal interpretation of Eastern forms of speech.

In accordance with this suggestion, it is to be remembered that the history is essentially a providential one. It is the history of a people under the peculiar and immediate government of Providence. The Hebrew was taught to look to God as the king of his nation. No idea was more prominent to his mind, and thus any national act which was supposed to be in accordance with the Divine will was naturally spoken of as done under the command of God, even in cases where there was no immediate and particular revelation.

These considerations may or may not suggest a full explanation of the difficulties which are found in these books; but they at least warrant us in assuming that the difficulties may not so much arise out of the narrative or the events, as from our ignorance of accompanying circumstances, and our want of familiarity with Oriental modes of speech.

JOSHUA.

THE book of Joshua receives its name from the great military leader who was the successor of Moses. Under the guidance of Joshua, the Israelites were established in the land of Canaan. He divided the country among the tribes of Israel, and so long as he lived his authority was submitted to, and the Israelites were faithful to their institutions. He himself was not only thoroughly imbued with their spirit, but in a peculiar degree seems always to have kept before him the instructions and example of Moses. As his life drew towards its close, he gave his parting admonitions to the people whom he had so long led, encouraging them to fidelity by promises of God's favor, and warning them against rebellion and its