We shall tread the path of a reverent scholarship in an analysis of the fundamental principles of the Mosaic law contrasting them with the results of modern theories. Compared with the exhaustive works of Wines upon "The Laws of the Ancient Hebrews," and the commentaries of that renowned scholar, Michaelis, this brief restatement of only a few principles in the Mosaic code are all too inadequate. These scholars have made the world their debtors. In epitomizing the Mosaic principles, we observe

First: The profound principle following the unity of God, is the unity of the people in their separate capacity. The Decalogue has been called the first great declaration of human rights. That superb statement of morals knows no exception. There is but one aristocracy; that of characterrighteousness.

Second: The code meant Civil Freedom. Continually the people were reminded of the bondage from which they had been delivered. True liberty marks the highest good of the individual in conformity with the best good of the whole. There is no liberty without law. Athens professed to be free, but the standard of her freedom was the varying and uncertain moods of her fickle populace.

We shall not repeat the fact of Jewish freedom, already noted; it is only necessary to observe that the law of Moses makes such a freedom the chief object.

Third: Political Equality. In his commentaries Michaelis declares, of Israel's democracy, “We must begin, not from above, but with the lowest description of persons that had a share in the government." There was no privileged class of family or tribe. The ownership allowed by modern theories was denied the chosen people. Every man had a right to his share of the soil which he must cultivate. Vast landed estates were impossible. Every fiftieth year, the year of Jubilee, all possessions were restored to the original owners or their heirs. The price of such estates was dependent upon the distance from, or nearness to, that jubilee year. No tribe was accorded any superior advantages. When the present politics of both hemispheres are disturbed by the "land question as seen in its menace to the rights of individuals, the “agrarian law” of Moses would be a profitable study.

Fourth All Laws rested upon the Consent of the People. It is expressly stated that the people ratified the law of Sinai, in the memorable words:

"All that the Lord hath spoken we will do." The Hebrew constitution was adopted in a convention of chosen representatives of all the people just as truly as nations adopt their own laws in modern times. It was a government of the people, because ratified by them; a "solemn compact" between Jehovah as sovereign and the people as subjects.

Fifth: This same Consent of the People is shown in the Choice of their Rulers. In accordance with the advice of Jethro, a principle subsequently expressed in the law, the people elected their rulers, whom Moses as God's representative commissioned. When Canaan was to be divided among the tribes, Joshua commanded, "Give out from among you three men for each tribe, and I will send them." These were men selected by the several tribes themselves.

In the book of Judges this same custom is shown in the election of Jephthah as judge; "the people made him head and captain over them."

Sixth This Government of the People was shown in the Limitations put upon their Rulers. This was done in the case of Saul by the venerable Samuel; and of David in later times.

From briefest mention of these great truths the essential democracy of the chosen people is

recognized. To the people was granted a power of which no usurper, not even their king, could rob them. The vineyard of Naboth was as morally safe against the royal determination to possess it, as is the best deeded estate in New England. The most careful preparation was made to prevent any delays in the demands for justice against wrongdoing. The system of their judges was adequate to settle all grievances; "rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens: and let them judge the people at all seasons; and it shall be that every great matter they shall bring unto thee, but every small matter they shall judge."

Agriculture was to be their chief pursuit as conducive to prosperity and peace. War was not their business. In view of ignorance being a curse, a most careful system of education was adopted for the sake of the young. From the statute requiring obedience to God, to the precept of seemingly smallest import, the highest welfare of the individual was the great object. The minuteness of oversight in this great law is shown where the owner of a house was held guilty of homicide in case of any accidental death if he neglected to put a balustrade upon the roof. Our modern

coroner's inquest has its origin in the law of Deuteronomy, as recorded in the opening portion of the twenty-first chapter. Examples can be multiplied concerning so remarkable a code, designed as it was for the uplifting of the race; but we pass them by in order to observe these same principles as shown in their system of government.

Voltaire called the Mosaic constitution a "detestable polity"; yet what was it? Justice was its corner stone; justice between man and man. Great causes found their way up from lower tribunals to the supreme court, and its decision was to be accepted as final upon penalty of death. Rulers and ruled were to abide the principles of equity in the fear of God.

Every city had its local government elected by the people themselves; "Judges and officers shalt thou make thee in all thy gates which the Lord thy God giveth thee, throughout thy tribes; and they shall judge the people with just judgment." In what respect, as a principle, does this differ from a city government of to-day?

Then again, each tribe had its particular representative assembly. In all things touching its own autonomy, each tribe was as independent as any Commonwealth of modern times. Upon all ques