' 
 
 /] JVL 
 
 The Library 
 iversity of California, Los Angeles
 
 JUDAISM: 
 
 -ITS- 
 
 DOCTRINES AND DUTIES, 
 
 ISAAC IVL. WISE. 
 
 A 
 
 \ 
 
 1OTH EDITION. 
 
 BOOKS FOR HEBREW SABBATH-SCHOOLS A SPECIALTY. 
 HEBREW BOOKS OF EVERY DESCRIPTION. 
 
 lees. 
 
 THE BLOCH PUBLISHING AND FEINTING COMPANY, 
 CINCINNATI AND CHICAGO.
 
 Entered according to Act of Congress, in the year 1880, 
 
 By THKv BLOCK PRINTING COMPANY, 
 In the office of th.e Librarian of Congress, at Washington.
 
 INTRODUCTION. 
 
 570 
 
 I 
 "THE LAW OF GOD is PERFECT." 
 
 THIS little volume is dedicated to ray young Ameri- 
 can Israelites, whom I love as the offspring of a noble 
 race, and the future standard-bearers of the holiest 
 cause. Accept it as a brother's and father's gift of af- 
 fection, and learn from it to love God and man. May 
 it also prove acceptable and beneficial to our Gentile 
 brethren who Jove and seek truth. 
 
 Two editions of my " Essence of Judaism " have been 
 distributed among the public. Thousands have gleaned 
 from it the eternal truths of religion. The advice of 
 practical teachers and my own experience in the school, 
 suggested a more popular form, in order to render it 
 more useful. Therefore, although I can change nothing 
 in doctrines, precepts, and principles, as presented in the 
 former volume, I have re-written it in the popular and 
 catechetic form, and added the main Scriptural passage 
 to each paragraph. The new form also required the 
 new and more expressive title of " Judaism : its Doc- 
 trines and Duties/' which expresses fully and exactly 
 the contents of the volume. 
 
 As a literary production this little book shows : 
 
 1. There is a religion without mysteries or miracles, 
 rational and self-evident. 
 
 2. This rational religion is taught in the Bible, called, 
 in the Gentile phraseology, the Old Testament. 
 
 3. This scriptural and rational religion is Judaism. 
 
 4. Judaism, in its doctrines and duties, is eminently 
 humane, universal, liberal, and progressive ; in perfect 
 
 1220298
 
 harmony with modern science, criticism, and philosophy, 
 and in full sympathy with universal liberty, equality, 
 
 justice, and charity. 
 
 5. Therefore Judaism is the religion of the future 
 generations, as it was the teacher of the past ones. 
 
 As a text-book for self-instruction, it explains itself. 
 It gives an answer to every query at the bottom of the 
 pages, and the answers I believe to be as clear as they 
 are concise. I can only advise the reader to have the 
 Bible before himself, while he reads this book, and to 
 appeal to his own judgment, not to his prejudices, to 
 decide whether the author has been guided by Sacred 
 
 Scriptures. 
 
 As a text-book for teachers and pupils, some special 
 
 remarks might be proper. I believe that the Bible, to 
 be taken out of the public schools, must remain the 
 principal text-book of the religious school, and this is 
 to be treated as a guide to a proper understanding and 
 classification of the Scriptural doctrines and law- 
 Furthermore, I believe that the Hebrew is essential to 
 the preservation of Judaism in its purity, and a correct 
 understanding of the Bible. Therefore the Hebrew 
 language must be the principal study in Hebrew relig- 
 ious schools, to occupy two-thirds of the time; and the 
 balance to be equally divided between Catechism and 
 History, so that most of this time be given to His- 
 tory in the first three years, and in the last two or three 
 years to the Catechism. In schools of five divisions, 
 this book is to be used thus : 
 
 1st Division. The Scriptural passages added to the 
 paragraphs, to be memorized, and to be the basis of one 
 weekly conversation on religion between teacher and 
 pupils.
 
 5 
 
 2cZ Division. The same method and matter contin- 
 ued. 
 
 3d Division. The paragraphs from 1 to 17, from 95 
 to 114. A detailed table of contents is in the questions 
 at the bottom of each page. 
 
 4th Division. From paragraph 1 to 31, and from 
 
 203 to the end of the book. 
 
 5th Division. The book as it is. 
 
 It is intended that the pupil need but one book to be 
 fully prepared for confirmation. 
 
 The addenda are more for the teacher than the pupil > 
 but in the fifth division the pupil will study them with 
 benefit to his general education. 
 
 The construction of the book is so, that some margin 
 is left to teacher and pupil, to use their own judgment 
 and reasoning faculty ; because all broad and shallow 
 text-books are injurious to intellectual culture, and es- 
 pecially to the Jewish mind, which must have something 
 to think over, both in the sermon from the pulpit 
 and the lesson from the teacher. Intelligent teachers 
 will find the book adapted to the juvenile learner and 
 the Jewish mind ; and ignorant men must not teach. 
 Pupils must be used to reason while they learn the 
 lessons of religion, in which the teacher must assist 
 them ; and toexpress their ideas in appropriate and con- 
 cise words. 
 
 The Talmud is not quoted or even mentioned in this 
 book, although almost every paragraph thereof can be 
 supported by Talmudical passages, and consequently it 
 must contain many good and even excellent passages, 
 also in the estimation of the author. American rabbis, 
 the author included, having declared in various confer- 
 ences the authority of the Talmud abrogated, it could
 
 6 
 
 only be consulted as a historical record, to show how 
 the ancient expounders of the Law understood this or 
 that passage of the Bible. This investigation, however, 
 belongs to the critic, the commentator, and the exegetic, 
 but not to the catechist, who must express finished and 
 fixed proposition. 
 
 There are three different Talmuds, in the opinion of 
 those who believe in the Bible ; viz., the Talmud of the 
 Hebrews, comprising the whole of the ancient rabbini- 
 cal literature ; the Talmud of the Christians, contain- 
 ing the New Testament and its commentaries ; and the 
 Talmud of the Mohammedans, consisting of the Koran 
 and its commentaries. Either of thete Talmuds was 
 intended to expound the Bible from peculiar stand- 
 points, influenced by various conceptions and convic- 
 tions. So they have produced three different religious 
 systems from the same Bible. The author of this little 
 volume ignores the three Talmuds, reads the Bible from 
 its own stand-point, and proves that it contains the 
 complete and rational system of religion for all genera- 
 tions and countries, universal religion in perfect har- 
 mony with the Bible, science, and philosophy. May 
 this contribution to our religious literature please the 
 Almighty, and prove beneficial to teachers and pupils, 
 to the progress of the religious idea in beautiful har- 
 mony with reason and faith, to the union, redemption, 
 and elevation of the human family. " Death be swal- 
 lowed up in eternity ; the Lord God may wipe away 
 the tear from off all faces; and he will remove the 
 reproach of his people from off all the earth ; for God 
 bath spoken it." (Isaiah xxv. 8.) 
 
 Cincinnati, November, in the year 5633, A.M. 
 
 THE AUTHOR.
 
 I 3ST 3D IE 
 
 PARAGRAPH. 
 I. 
 
 PRELIMINARY DEFINITIONS. . . 1 to 14 
 
 II. 
 THE DOCTRINES. . . . 15 to 17 
 
 III. 
 THE ATTRIBUTES OF GOD. . . 17 to 31 
 
 IV. 
 PROVIDENCE. . . . 32 to 52 
 
 V. 
 THE HUMAN BEING. . . . 63 to 67 
 
 VI.- 
 LIFE ETERNAL. . . 68 to 69 
 
 VII. 
 THE THREEFOLD COVENANT. . . 70 to 94 
 
 VIII. 
 THE LAW OF THE COVENANT. . 95 to 114 
 
 IX. 
 MAN'S DUTIES TO GOD. . . 115 to 126 
 
 X. 
 MAN'S DUTIES TO MAN. . . 127 to 130 
 
 XL 
 MAN'S DUTIES to HIMSELF. . . 131 to 156 
 
 XII. 
 THE SABBATH. . . 157 to 160
 
 8 
 
 XIII. 
 MAN'S DUTIES TO HIS FELLOW-MAN. . 161 to 1 81 
 
 XIV. 
 THE FAMILY. . . 182 to 138 
 
 XV. 
 MAN'S DUTIES TO OTHER CREATURES. 189 to 192 
 
 XVI. 
 THE OBJECT OF THE LAW. . 193 
 
 XVII. 
 ORDINANCES AND STATUTES, CALLED 
 
 CHUCKIM AND MISHPATIM. 194 to 202 
 
 XVIII. 
 HOLY SEASONS 203 to 223 
 
 XIX. 
 FEASTS AND FASTS NOT CONTAINED IN THE 
 
 LAW. . . . . . 224 to 227 
 
 XX. 
 HOLY PLACES. . . 228 to 235 
 
 XXI. 
 HOLY OBSERVANCES. . 236 to 255 
 
 XXII. 
 OTHER CHUCKIM. . . . 256 to 257 
 
 [The question! U ttu bottom of each page offer a detailed index to toe 
 whuie book.]
 
 L 
 
 PRELIMINARY DEFINITIONS. 
 
 1. Religion is the inborn desire of man to know God 
 and His will, in order to worship Him. 
 
 " My might and my music is Yak ; and he is my salvation. Thi 
 is my God, and I will adore Him, the God of my fathers, and I will 
 exalt him." (Exodus XT. 2.) 
 
 2. A correct knowledge of God and His will, is the 
 religious truth ; to think, will, and act accordingly, is 
 religion indeed. 
 
 ' And ye shall observe to do as God your Lord hath commanded 
 yon; ye shall not turn aside to the right or to the left." (Deuter- 
 onomy v. 29.) 
 
 3. The object of religion is, first, to guard man 
 against sin and vice, and then to elevate him to human 
 perfection and happiness. 
 
 M God giveth might to hU people, God blesseth ha people with 
 peace." (Psalm xxix. II.) 
 
 4. The main lesson of religion is, to shun wicked* 
 ness and to love goodness, because such is the will ol 
 God. 
 
 " Ye shall be holy, because I, God your Lord, am holy." Le- 
 viticus xix. 2.) 
 
 (1.) What in religion ? (3.) Which la religions truth, and which religion in- 
 deed? (3.) Which is the object of religion ? (4.) Which la the main leo> at 
 religion f
 
 10 
 
 5. The origin of religion is in man. God bestows 
 on him this holy gift. 
 
 " All my bones will say, O God, who is like unto thee ? " 
 (Psalm xxxv. 10.) 
 
 6. Not for the sake of God, but for the sake of man 
 and his happiness, he is gifted with religion. 
 
 "And ye shall keep the words of this covenant, and do them, 
 that ye may prosper in all that ye do." (Deut. xxix. 8.) 
 
 7. The lessons of religion are revealed in God's 
 works and words. 
 
 "The mysteries (secret things) belong to God, our Lord, and 
 the things revealed belong to us and to our children for ever, to do 
 all the words of this law." (Deuter. xxix. 28.) 
 
 8. Heaven and earth, with all they contain, as well 
 as the reason and conscience of man, are the works of 
 God, revealing the lessons of religion. 
 
 " With wisdom, God hath founded the earth, and established the 
 heaven with understanding. " (Proverbs iii. 19.) 
 
 9. God's words are preserved intact in the twenty- 
 four books of Sacred Scriptures, called the Bible. 
 
 10. The Bible is divided in mifi THORAH, D'N'33 
 NEBEEIM, and D'DlfO KETHUBIM. The THORAH, or 
 Pentateuch, comprises the Five Books of Moses: 
 Genesis, Exodus, Leviticus, Numbers, and Deuteron- 
 omy. 
 
 NEBEEIM, or " Prophets," comprises: Joshua, Judges, 
 first and second Samuel, first and second Kings, called 
 the six books of Nebeeim Rishonim. "The Former 
 
 (5.) Which IB the origin of religion ? (8.) For whose gko was man glftod 
 with religion? (7.1 Where are the main leMons 01 religion revealed? (8.J 
 Which are ths works of God? (9.) Where are God'n words preserved? (10.) 
 How is tho Bible divided ? fTho above order of the Biblical Books was estab- 
 lished by the ancient rabbis.]
 
 11 
 
 Prophets," and the four books of " The Latter Proph- 
 ets," Nebeeim Acharonim: Isaiah, Jeremiah, Eze- 
 kiel, and the twelve minor Prophets. 
 
 The twelve minor Prophets are : Hosea, Joel, Amos, 
 Obadiah, Jonah, Micah, Nalmm, Habakkuk, Zephania, 
 Haggai, Zachariah, and Malachi. 
 
 KETHUBIM, or "Hiography," comprises the nine 
 books, called Psalms, Proverbs, Job, the Five Meg- 
 uilloth, Daniel, Ezia, Nehemiah, first and second 
 Chronicles. The Five Meguilloth are: Solomon's 
 Song, Ruth, Lamentations, Ecclesiastes, and Esther. 
 
 " This book of the law shall not depart out of thy mouth } but 
 thou shall meditate therein day and night." (Joshua i. 8.) 
 
 11. True religion is that, the doctrines of which are 
 taught in both God's works and words. 
 
 M For the word of God is upright, and all his works (are done) in 
 truth." (Psalm xxxiii. 4.) 
 
 12. True religion is distinguished from superstition 
 by the aid of the Bible, and the appeal to conscience 
 and reason. (Deut. xiii. 2-5 ; xviii. 20-22.) 
 
 "The Lord of Hosts, Him shall ye sanctify; and let Him be your 
 fear, and let Him be your terror." (Isaiah viii. 13.) 
 
 13. Israel's religion, also called Judaism, is the true 
 religion, because its doctrines are taken from the reve- 
 lations of God in His works and words. 
 
 " He declareth his words unto Jacob, his statutes and his ordi- 
 nances unto Israel. He hath not done so to any nation, hath not 
 made known to them the ordinances." (Psalm cxlviii. 19 and zo.) 
 
 (11.) Which is true religion? (18.) How is It distinguished from supcratitiomt 
 (13.) Why is slrad'a religion claimed to be the true religion ?
 
 12 
 ADDENDUM. L 
 
 Judaism teaches no dogmas or mysteries, on the belief of which salvation 
 exclusively depends. It maintains that everlasting bliss will be the reward of 
 all those who, from pure motives, do that which is right, and shun that which 
 is evil, according to the best of their knowledge. (Deuter. xxix. a8, and xxx 
 II to 14.) 
 
 Balaam's faith and wisdom did not save him when he advised wicked ac- 
 tions to his people. The prophet Isaiah called the Pagan prince Cyrus 
 ; The Messiah of the Lord," on account of his excellent virtues. King 
 Saul was the Lord's Messiah, and perished by suicide on account of his wicked- 
 ness, while the Pagan king Hiram of Tyre was counted by the ancient 
 rabbis among those who en'cred Paradise alive, 10 righteous wa that heathen 
 in their estimation. 
 
 14. The lessons of Judaism are divided into (1) 
 JTnin THOROTH, "Doctrines;" (2) mO MITSVOTH, 
 "Commandments;" (3) Q'pn CHUKKIM, "Ordi- 
 nances;" (4) D'DSTO MISHPATIM, "Statutes." (IL 
 Chronicles xix. 10; Nehemiah ix. 13, 14.) 
 
 nmn 
 
 n. 
 
 THE DOCTRINES; 
 
 15. The precepts of Judaism are contained in four 
 cardinal doctrines. 
 
 16. First Cardinal Doctrine t God is the first cause 
 of all existence, the fountain of life, love, and reason, 
 the Preserver and Governor of the universe. (Genesis 
 i. 1; Exodus iii. 14; Deuter. v. 39; x. 17, 18; Isaiah 
 xlii. 5.) 
 
 " I, even I am God, and beside me no savior." (Isaiah 
 xliii. it.) 
 
 (14.) How are thft leceoni of Judaism divided? (15.) How many cardinal dOCW 
 trinoi? (10.) Which ib the first? second? third? fourth?
 
 13 
 
 Second Cardinal Doctrine: God's grace is revealed 
 in His government of universal justice. The righteous 
 are rewarded according to their righteousness, and the 
 wicked are punished according to their wickedness, if 
 they do not repent, and in due time amend their 
 conduct. (Psalm xv ; xxiv. 3-6; Ixii. 13; xcvi. 13; 
 xcviii. 9.) 
 
 He, the Rock, perfect tre His works, for all His ways are just, the 
 God of truth and without iniquity, righteous and upright is He.*' 
 (Deut. xxxii. 4.) 
 
 Third Cardinal Doctrine: Man is the son and 
 image of God. He is gifted by the Creator with the 
 impulse to attain human perfection and the capacity to 
 reach happiness, here and hereafter ; thus to fulfill his 
 destiny on earth and acquire eternal bliss. (Genesis i. 
 27; v. 1.; Psalm viii.) 
 
 " Ye are sons of God your Lord." (Deut xvi. I.) 
 
 Fourth Cardinal Doctrine : All men have the des- 
 tiny to enter the covenant of the Lord ; to be redeemed 
 of their errors, iniquities, and consequent misery ; and 
 to be united before God in truth and justice, freedom 
 and peace, philanthrophy and godliness. (Genesis xii. 
 2, 3; xxii. 18; xxv. 4; xxviii. 14; Isaiah ii. 1-4 j 
 Ivi. 6, 7; Micah iv. 1-5; Jeremiah iii. 17.) 
 
 "And God will be king over all the earth ; that day God will be 
 one and His name one." (Zachariah xiv. 9.) 
 
 17. We may know God by His manifestations in 
 His works and words, but we can not know Himself. 
 Therefore, He said to Moses : " No man can see m 
 and live." (Exodus xxxiii. 20.) 
 
 (17.) What are we permitted to know of God ?
 
 14 
 ADDENDUM. II. 
 
 None can comprehend this universe with its forces and creatures. The 
 nature of causes is unknown to man. Life, love, and reason are mysteries. 
 How much less can man see, know, or comprehend God Himself, the cause 
 of all causes, the Governor and Preserver of the universe, the eternal fount- 
 ain of life, love, and reason. 
 
 m. 
 
 THE ATTRIBUTES OF GOD. 
 
 18. In His works and words, God reveals Himself 
 to human reason as being ONE, ALMIGHTY, ALL- 
 WISE, and MOST HOLY. 
 
 " And to whom will ye liken God ? or what likeness will ye com- 
 pare unto him?" (Isaiah xl. 18.) 
 
 19. God is ONE, i. e., He is not composed of ele- 
 ments, parts, or persons ; and there is no God beside 
 Him. (Deut. xxxii. 39; Isaiah xlv. 21.) 
 
 "Hear, O Israel, God is our Lord, God is One." (Deut. L 4.) 
 
 ADDENDUM. III. 
 
 Whatever n composed has a beginning, and is preceded by the cause <rf 
 its composition. Its existence as such depends on the composition and its 
 continuance, as the water does on the continued connection of hydrogen and 
 oxygen. Therefore, God, the eternal cause of all causes, can not be com- 
 posed of elements, parts, persons, or otherwise. 
 
 20. God being ONE, He is also infinite, eternal, 
 omnipresent, and immutable. 
 
 21. God is INFINITE, *. e., He is without beginning 
 and without end in either time or space, none of which 
 limits His existence. 
 
 (18.) Which principal attributes of G<*1 Joe* reason conceive in His works and 
 words? (19.) What is "God ii One?" (20.) G >d being one, what else must 
 be be? (21.) What if "God in influlU?" vUrualt omnipresent? immutable f
 
 15 
 
 God is ETERNAL, i. e., He is infinite in tii^e. God 
 is OMNIPRESENT, i. e., He is infinite in space. God 
 is IMMUTABLE, . e., He never changes. He has been 
 the same God before worlds were created as He is 
 now, and will remain the same forever, even if the 
 worlds should be aaaSJilaTed. (Exodus iii. 14, 15; 
 Psalm ciii. 15-19; cxxix. 7-12.) 
 
 " Holy, holy, holy is God Zebaoth, the earth is full o f His glory.** 
 (Isaiah vi. 3.) 
 
 ADDENDUM. IV. 
 
 Whatever changes 're finite. The infinite is immutable. AH things in 
 nature change except the laws of nature. The laws testify to the immuta- 
 bility of the Lawgiver. 
 
 22. God is ALMIGHTY or OMNIPOTENT, i. e., He ia 
 the ever active cause of all that was, is, or will be. 
 
 " Who is like unto thee among the mighty, O God ? who is like 
 thee, glorious in holiness, tremendous in praises, doing wooden?" 
 (Exodus XT. n.) 
 
 ADDENDUM. Y. 
 
 If the will of God should be withdrawn from this universe, the worldt 
 must suddenly turn into nothing. He who made, preserves, and governs all, 
 is almighty, or th might and power of all. 
 
 23. God is ALL-WISE, i. e., all possible effects of 
 all causes are evident to Him. (Proverbs iii. 19, 20; 
 viii. 22-31 ; Job xxviii. 20-27.) 
 
 " He made the earth by His power, He established the world by 
 His wisdom, and by His understanding He stretched out the heavens. " 
 (Jeremiah x. i a.) 
 
 24. God being all-wise and almighty, is also OMNI- 
 SCIENT, i. e., He knows all which was, is, or will be. 
 
 (82.) What is "Gud is almighty?" (23.) "God is all- wise?" (24.) "God to 
 omniscient ?"
 
 16 
 
 "Dost thou not know? hast thou not heard > the Lord of eternity 
 b God, the Creator of the endi of the earth ; He fainteth not ; He 
 wearied} not; incrutable ii Hi* understanding." (Isaiah il. ag.) 
 
 ADDENDUM. TL 
 
 Every entity is an idea of God, before it becomes * reality. .So God 
 knows all things before they come into existence. All that is, was, or will 
 be, is either cause or effect. The Almighty being the cause of all causes, 
 and all possible effect* thereof being evident to the all-wise, God must be 
 omniscient. 
 
 25. God is MOST HOLY, t. ., all moral excellencies, 
 in the highest degree, are united in Him. 
 
 " There is none holy like God, for there a none besides thee ; and 
 there is no rock like our Lord." (i. Samuel ii. 2.) 
 
 26. God being most holy is also att-just, most merci- 
 ful, most benevolent, and most gracious. 
 
 27. God is ALL-JUST, i. ., He rewards or punishes 
 individuals and nations as their deeds deserve. 
 (Genesis xviii. 25; Psalm ix. 9. 17.) 
 
 "God Zebaoth b exalted in judgment, the Lord of holiness is sanc- 
 tified in righteousness." (Isaiah T. 16.) 
 
 28. God is MOST MERCIFUL, t. ., He forgives sin, 
 iniquity, and transgression, if the sinner repent his 
 wickedness, and in due time amend his conduct. 
 (Numb. xiv. 17-20; 1. Kings xxi. 27-29; Isaiah xliv. 
 22; Iv. 6, 7; Iviii; Ezekiel xviii., and xxiii. 1-20.) 
 
 "God b good to all, and Hit mercy b over all Hi* works." 
 (Psalm cxlv. 9.) 
 
 (26.) What it "Gd ii moct holy T" (26.) What must Sod b, becanm? Be U 
 most holy ? (27.) What is "God U all-just f" (28 ) What i< "God is mct mer- 
 ciful? "
 
 17 
 ADDENDUM. YD. 
 
 Supreme wisdom and supreme justice are inseparable. The former be- 
 comes manifest in laws, and the latter in adherence to them. Again, 
 God's justice to man is grace ; and mercy is not only the work of grace, but 
 also the highest justice, where correction has been attained without punish- 
 ment. God punishes the sinner only to correct him ; hence the punishmen* 
 also is the work of grace. " The correction of God, my son, do not de- 
 spise, and feel no loathing for his admonition j because whomever God loveth 
 he admonisheth, and as a father (doth to) a son (in whom) he delighteth." 
 (Proverbs iii. n, la.) 
 
 29. God is MOST BENEVOLENT, i. e., He provides 
 abundantly for all His creatures to satisfy them, and 
 bestows on man the capacities to become perfect and 
 happy. (Psalm civ. 27-30 and cxlv.) 
 
 "The eyes of all wait hopefully for thee, and thou givest them 
 their food in due season." (Psalm cxlv. 16.) 
 
 30. God is MOST GRACIOUS, i. e., He loves all His 
 creatures from the purest motives of goodness. He cre- 
 ated them, sustains, governs, rewards, and punishes them, 
 or forgives their sins, simply because He loves them 
 and delights in their happiness. (Psalm xxv. 10; 
 xxxiii. 5; cxxx. 7; Proverbs xvi. 7.) 
 
 " How precious is thy grace, O God, the sons of man seek shelter 
 in the shadow of thy wings." (Psalm xxxvi. 8.) 
 
 31. God is perfect, because He is one, almighty, 
 all-wise, and most holy. His works and words testifj 
 to His perfection. 
 
 " Who can utter the almightineu of God ? who can Announce all 
 his praise ? " ( Psalm cvi. a.) 
 
 (29.) What U "Gcii is most benevolent?" (30.) "Mcst gracioaiJ" (SI,) 
 "*Per.ect?"
 
 18 
 
 IV. 
 PBOYIDENCE. 
 
 32. God is called also Adonoi, " Ruler ;" or, Meleoh 
 * King, " because He governs man. He is Providence. 
 
 " For God is our judge, God is our law-giver, God is our king, H 
 will lave us." (Isaiah zxxiii. az.) 
 
 33. God governs mankind, every people and indi- 
 vidual thereof, by wise and gracious laws, intended for 
 the prosperity and happiness of each and all. (Genesis 
 ix. 8, 9; xviii. 19; Exodus xv. 18; Deuter. xxxiii. 
 39; Psalm xcvi. 13; xcviii. 9.) 
 
 " Righteousness and justice are the prop of thy throne j grace tod 
 troth precede thy presence." (Psalm Ixxxix. 15.) 
 
 ADDENDUM. 
 
 () Tht Uw of attraction, by analogy, illustrates the government of 
 Providence, extending over the vast whole and each minute part thereof, by 
 one and the same force. 
 
 (b) As God's physical laws are intended to sustain life and prosperity, so 
 also Hit special law for the government of mankind must be intended for the 
 prosperity and happiness of man. 
 
 (e) Again, obedience to God's physical laws results in its legitimate re- 
 ward, viz., life, health, and prosperity j while disobedience is the cause of 
 inevitable evil. The same must be the case in God's government of man. 
 Obedience and its reward, disobedience and its punishment, are linked to- 
 gether as cause and effect throughout the universe. 
 
 34. Man, gifted with reason and conscience, pos- 
 sesses the ability to know the will or laws of God, 
 and to be guided by them in all His doings. (Deut. 
 xxx. 11-14; 19, 20; Joshua i. 8, 9; Isaiah i. 19, 20.) 
 
 14 Wisdom and knowledge shall be the stability of thy times, the 
 strength of salvation ; the fear of the Lord is its treasury." (Isaiah 
 rxxiii. 6.) 
 
 (SI) Why IB God called Adonoi or MMachT (JW.) How d<x Ood gnvvrit 
 ElW f 134.) I* so*a obl*d to know Ood'a Uwt nd te (i<U4 by CIMB t
 
 19 
 
 35. Obedience to God's laws results in happiness ; 
 disobedience in misery. So God governs, so He re- 
 wards or punishes. (Deut. vii. 9, 10; Jeremiah 
 xxxii. 19.) 
 
 " I, God, search the heart, try the reins, to give every man ac- 
 cording to tiu ways, according to the fruit of his doings." (Jeremiah 
 xvii. 10.) 
 
 36. Perfect obedience to the laws of God, called in 
 the Bible righteousness, is the desire to know and 
 obey them, because we love God and delight in doing 
 His will. (Isaiah Iv. 5-7 ; Jeremiah xxxi. 33.) 
 
 "Then shall thy light break forth like the morning, and thy 
 remedy shall speedily sprout ; thy righteousness shall go before thee, 
 and the glory of God be thy rearward." (Isaiah IviiL. 8.) 
 
 ADDENDUM. IX, 
 
 To do and love the good for goodness' own sake is the highest degree 
 of moral perfection. God only is goodness, real and absolute ; to do and love 
 the good from the motive of love to God, is in reality to do and love good- 
 ness for its own sake. 
 
 37. Imperfect obedience to the laws of God is the 
 anxiety to know and obey them, either from expecta- 
 tion of reward, or fear of punishment. (Isaiah xxix. 
 13,14; Iviii. 1-5.) 
 
 "And thou shalt observe the commandment! of God, thy Lord, 
 to walk in his ways and to fear him." (Deuter. viii. 6.) 
 
 38. Any person neglecting or refusing to obey the 
 laws of God is a sinner. 
 
 39. There are three kinds of sins, called in the 
 Bible NDP1 Chatt, [Itf Ov&n, and y& Peshaa. (Exo- 
 dus xxxiv. 7.) 
 
 (36.) What is the consequence of obedience or disobedience to God's 
 (36.) Which is perfect obedience to the laws of God? (37) Which is irai 
 obedience to the laws of God ? (38.) Who is a sinner? (39.) How many ki 
 in are named in Scripture* ? Chait ? Ovou T Peahaa ?
 
 20 
 
 i 
 
 1. CHAIT, "wrong," is an evil deed, resulting to 
 the injury or offense of others or 'ourselves, also if 
 committed without evil intention, or altogether unin- 
 tentionally ; for frivolity is sinful. 
 
 2. OVON, "vice" or "iniquity," is to harbor evil 
 thoughts and intentions, or impure desires and wishes, 
 if they even lead to no immediate wickedness. 
 
 3. PESHAA, " crime " or " transgression," is an evil 
 deed committed in conscious and willful disobedience 
 to the laws of God. (Psalm vii. 12-17; ix. 17, 18; 
 Isaiah xxvi. 10, 11.) 
 
 " I have seen a wicked man in power, and striking root like a 
 . fresh tree in its native soil. Yet he passed away, and lo, he was no 
 more; I sought him, but he could not be found." (Psalm 
 xxxvii. 35, 36.) 
 
 40. God being all-just and most merciful, provided 
 a remedy for the sinner, in bestowing on man the abil- 
 ity to stop sinning, and to return to the path of right- 
 eousness. 
 
 "Let the wicked forsake his war, and the man of iniquity his 
 thoughts ; and let him return unto God, and He will have mercy 
 upon him, and unto our Lord, for He is great in forgiveness." 
 (Isaiah Iv. 7.) 
 
 41. The sinner having become aware of his sins, and 
 repenting cordially, feels that remorse and self-con- 
 tempt which sin produces. Then he must manfully 
 struggle to overcome the cause and effect of sin. 
 (Isaiah i. 16-20; Ivii. 15-19; Jeremiah iii, 21 to iv. 
 2; Joel ii. 12-14.) 
 
 " Return, O Israel, even unto God thy Lord, if thou hast stum- 
 bled in thine iniquity." (Hosea xiv. a.) 
 
 (40.) Has Ood provided a remedy for the sinner? (41.) What must the re- 
 penting sinner do ?
 
 21 
 
 42. The cause of sin is in the enslaved will of the 
 sinner. Therefore, in order to remove this cause, he 
 must make his will free from the power of vice, by 
 humbling himself before God, practicing charity and 
 goodness, and learning to despise wickedness and to 
 love goodness. 
 
 "The sacrifices of the Lord are a broken spirit, the broken and 
 contrite heart, O Lord, thou will not despise." (Psalm li. 19.) 
 
 43. The effect of sin is the sinner's corruption and 
 the evil inflicted upon others. Therefore, he must re- 
 elevate himself, by obedience to God's laws, to per- 
 fection and happiness; and must leave no means 
 untried, to make good the evil he has inflicted on his 
 fellow man. (Leviticus v. 20-26 ; Amos vi. 6-8.) 
 
 "Zion shall be redeemed through justice, and her converts through 
 righteousness." (Isaiah I. ay.) 
 
 44. God is as nigh to the sinner as He is to the 
 righteous; but sin benights the soul, and the sinner 
 sees not the excellency of goodness and the presence of 
 God in the human mind. 
 
 "Behold, God's hand is not too short to save; neither His ear top 
 heavy for hearing. But your iniquities have been making a separa- 
 tion between you and your God, and your sins have caused Him to hide 
 His face from you, so that He would not hear." (Isaiah lix. i, a.) 
 
 45. Reward or punishment follows immediately the 
 good or evil deed, in the conscience of man only ; out- 
 side thereof, though surely, they follow not ^ at once, 
 or else true righteousness would be impossible, and 
 man would be before his God like a day-laborer work- 
 ing for his wages. 
 
 " And thou, O Lord, art a God of mercy and benevolence, long 
 lufferingand great in grace and truth." (Psalm Ixxxvi. 15.) 
 
 (42) Which is the cause of sin, and bow must It be removed? (43.) Which 
 ] the effect of n, aud how must it be removed? (+4.) IsGo.l I.-MT-.T to the right- 
 eous than the oinuar? (46.) Do reward or punishment fuliow immediately th 
 deedi "I m to?
 
 22 
 
 46. If we, or those whom we consider righteous, are 
 afflicted, we must consider : 
 
 1. Man knows not with certainty, not even of him- 
 self, who is actually righteous or wicked. 
 
 " For man seeth upon the eyes, and God seeth into the heart." 
 (l. Saml. xvi. 17.) 
 
 2. Unable to foresee the future, events often appear 
 distressing at the moment, but at the end turn out a 
 blessing of God. 
 
 " Ye thought evil against me, God meant it unto good ; in order 
 to bring to pass as it is this day, to save alive a numerous people." 
 (Genesis 1. 20.) 
 
 3. The satisfaction and peace of the soul depend not 
 on wealth, honor, luxury, amusement, or any thing 
 outside of man. They depend on the consciousness of 
 having obeyed the laws of God. For if the righteous 
 fall seven times, he rises again ; but there is no peace 
 to the wicked. 
 
 " Whom have I in heaven ? and besides thee I desire nothing 
 
 upon earth. Though my flesh and my heart should rail, yet the 
 
 rock of my heart and my portion will be God forever." (Psalm 
 Ixxiii. 25, 26.) 
 
 4. Afflictions befall the righteous to afford him the 
 opportunity to purify, invigorate, elevate, and sanc- 
 tify his soul before God, and to become conscious of 
 his own abilities ; as in the cases of Abraham, Jacob, 
 and Job. (Proverbs iii. 11, 12 ; Psalm xxxiv. 19, 20.) 
 
 " Thou hast given a banner to those who fear thee, to elevate 
 themselves, because of the truth. Selah. (Psalm be. 6.) 
 
 6. The soul of man receives in another state of ex- 
 istence the full reward of its righteousness, or the full 
 punishment of its wickedness. (Deut. xxxii. 29, 39, 
 40; 1 Saul ii. 6; Daniel xii. 2, 3, 13.)
 
 23 
 
 Oh, how great is thy goodness, which thou hast treasured np for 
 those that fear thee } which thou hast wrought for those that trust 
 in thee before the son of man." (Psalm xxxi. ao.) 
 
 6. Human reason is too imperfect, to discover the 
 eause of every detail in the great design of Providence. 
 
 "Shall man be more just than God? shall a man be more pun 
 than his Maker ? (Job iv. 17.) 
 
 ADDENDUM. X. 
 
 (t) The history of mankind is the testimony of God's justice and grace. 
 
 (Deut. xxxii. 7.) 
 
 It is unsafe to judge the nature of a large object by the manifestations of 
 one of its minute parts. The more of its parts we are enabled to examine 
 the better we are prepared to form a correct idea of the whole. It is unsafe 
 to judge of God's wisdom by the knowledge we may have of one leaf or 
 crystal although in them as in the universe God's wisdom is revealed. It a 
 wfest to observe God's wisdom in the grand total of the universe, the simple 
 causes, grand effects, and the harmony of its heterogeneous parts j although 
 we know not whether from the sun to the mote, the earth to a particle, or 
 from the elephant to the infusorium there is one step beyond the center of 
 creatures. In like manner it is unsafe to judge of God's providence and jus- 
 tice by the fate of one man or by one category of instances, although the 
 justice of Providence is visible in every man's life. It is safest to learn the 
 justice of Providence from the history of mankind, although history is but 
 a meager record of the fate, experience, and transactions of the human 
 family. 
 
 (b) Nations prospered in just proportion to their national virtues ; they de- 
 clined and have fallen in consequence of their national vices. (Lev. xxxi. 
 3, etc., and Deut. xxviii.) 
 
 (c) Great revolutions in history always resulted in the progress of human- 
 ity. (The exode from Egypt and the revelation on Horeb. The end of 
 king Saul and the reign of David. Israel before and after the Babylonian 
 captivity. The Maccabees and their time.) 
 
 (d) Whenever mankind needs especial messages God sends His inspired 
 messengers. (Deut. xviii. 18 ; Jeremiah i. 4, 5, 9, 10.) 
 
 (e) Whenever powerful men influenced the fate of mankind from selfish 
 motives or to selfish purposes, Providence always turned the events in favor 
 of the progress of humanity. (Alexander the Great, his wars and their final 
 results. The motives of the Spanish monarchs with Columbus and the re- 
 mits of the discovery of America. (Genesis i. 19, 20.) 
 
 fK5.) If this* righteous in our estimation arc fflirf-ri, what mnt wecon- 
 Wer '? 1, 2, 3, 4, 5. R.
 
 24 
 
 47. God's laws are the manifestations of Hie sover- 
 eign will ; but the free will of man is also one of God's 
 laws, hence not in conflict with His will. 
 
 " Thu saith God, the King of Israel and hii Redeemer, the God 
 Zebaoth, I am the first, and I am the last, and beside* Me there 
 is no Lord." (Isaiah xliv. 6.) 
 
 48. No man and no people can frustrate the pur- 
 pose of Providence. (Isaiah Iv. 10, 11.) 
 
 " The counsel of the Lord will stand forever, the thoughts of Hb 
 heart from generation to generation." (Psalm xxxiii. II.) 
 
 49. There is personal freedom and universal neces- 
 sity under God's government. A man or a people, in 
 their wickedness, may refuse performing their task in 
 tiie affairs of humanity, according to the will of God, 
 giving themselves up to wickedness and its conse- 
 quences; but then other men and other nations will 
 Garry out the purpose of Providence. 
 
 " Instead of the thorn shall come up the fir-tree, and instead of 
 the nettle shall come up the myrtle j and it shall be unto God for a 
 name, for an everlasting sign, that it shall not be cut off." (Isaiah 
 IT. 13.) 
 
 60. No human reason can comprehend the great I 
 AM ; no mortal tongue can utter His praise. " The 
 Lord is in heaven, and thou art on earth; therefore, 
 let thy words be few." (Eccles. v. 1.) 
 
 61. God has revealed so much of His nature to man, 
 as is necessary to his perfection and happiness. "We 
 know of His grace, justice, and righteousness on earth, 
 and also that He delights therein. (Jeremiah ix. 23.) 
 
 (a ^ I thw no conflict between Ood'i will nd the free will of man r (48.1 
 rt.V L fruVtrat. Q^d'8 purpogs? (49.) Which is the law in thU re.j^cU 
 rtft V. w?"o kuow evJry thing coocinJng God? (51., What h*. Qod l 
 f *
 
 52. This knowledge becomes to man the source ol 
 perfection and happiness, if he obeys the divine com- 
 mandment "Ye shall walk after God your Lord, 
 ye shall fear Him, observe His commandments, obey 
 His voice, worship Him, and cling to Him. (Deut 
 xiii. 6.) 
 
 /Jr ADDENDUM. XL 
 
 / (a) The words " Ye shall obey His voice," in the Bible, always signify, 
 man should under all circumstances obey God's revelations in human reason 
 and conscience. Whatever one knows to be right, true, or good, he must 
 have the moral courage to utter and to do. Whatever one knows to be 
 wrong, false, cruel, foolish, or wicked, he must have the moral courage to 
 denounce and to shun. 
 
 (b) The words in the Bible, "Ye shall walk after God your Lord," 
 ignify : 
 
 j. Man should diligently inquire into the words and works of God to b- 
 come wise ; for the path of wisdom is to seek God in His works and wotds. 
 The fear of the Lord is the beginning of wisdom j to know of Him all man it 
 permitted to know, is the height of all wisdom j for God is the cause of all 
 causes and the reason of all reason. (Psalm xix. and civ. j Job xxxviii. and 
 xxxix. ; Isaiah xL 25, 26; Psalm cxi. 10; Proverbs i. 7.) 
 
 a. In God's works and words we should learn and admire His wisdom, 
 goodness, and justice, and be prompted to imitate these excellencies ; for the 
 path of righteousness and piety is to imitate God's sublime perfection. Hap- 
 piness and perfection can be acquired only in the path of wisdom and right- 
 eousness. Therefore, " to walk after God " is to fulfill our destiny. (Deut. 
 x. 12, 13 ; Jeremiah ix. 22, 23; Micah vi. 8.) 
 
 (c) We can not be all-wise, omniscient, and omnipotent, as God is ; still 
 we might be very wise, know much of God's creation, encircle the earth, 
 penetrate the depth of the oceans, roam through immense space, and em- 
 brace with our intellect the past, present, and future. We can not be all- 
 just, most gracious, benevolent, and merciful as God is 5 still we might be 
 very kind, just, benevolent, benign, and merciful, such as no other earthly 
 creature can be. Our will may be so free that we do only that for which 
 we have the noblest motives. O-ir conscience may be so sublime that we 
 perceive directly the will of God Our love may be so expanded as to em- 
 brace God and His creation, and this is moral perfection, holiness, and 
 happiness. 
 
 (62.) H>>w will tbi* ku wi."Ur l*conm lu umu the Houroe of perfection and
 
 26 
 
 T. 
 
 THE HUMAN BEINft. 
 
 53. Man consists of body and soul. The body is an 
 animal organism ; the soul is the principle that thinks 
 and wills, vivifies and governs the body. 
 
 " And God the Lord formed man (out of the) dust of the ground, 
 and breathed into his nostrils the soul of life j and man became a 
 living being." (Genesis ii. 7.) 
 
 ADDENDUM. 
 
 Although man according to his body is an animal, he is aa such superior to 
 all creatures. This is manifest in his erect posture, keen and intelligent 
 eyes, his fine shaped head, and expressive countenance, and above all in hia 
 organs of speech and song, capable of variation of sounds, to express and con- 
 rey the most sublime thoughts and sentiments. 
 
 54. The soul of man is called in the Bible, the image 
 of God, because it is gifted with Godlike capacities. 
 
 " And the Lord created man in His image, even in the image of 
 the Lord He created him, male and female He created them." 
 (Genesis i. 27.) 
 
 55. The capacities of the soul are of two kinds, the 
 intellectual and moral. 
 
 56. The intellectual capacities of the soul are per- 
 ception, conception, memory, imagination, self-con- 
 Bciousness, and reason. 
 
 M Verily, it is the spirit in man, and the soul of the Almighty that 
 gireth them reason." (Job xxxii. 8.) 
 
 (53.) What is the body, and what the goul? (64.) Why is ruan*i soul called in 
 the Bibl>- the image of God ? (55. j H..w mauy kiads of capacities bus the goal? 
 J6.i Which aru tlie iutulluctoal capacities?
 
 27 
 ADDENDUM. XIII. 
 
 (a) These capacities are capable of so immense a development that man 
 may become a prophet who conceives directly the will and purpose of God in 
 His works and words. (Job xxxv. u ; Numbers xii. 6-8.) 
 
 (b) By his intellectual capacities, furthermore, man understands the objects 
 of nature, their utility or inutility; knows himself, his merits and demerits, 
 virtues and vices, desires, hopes, and propensities ; he discriminates between 
 what U proper or improper, just or unjust, right or wrong, good or bad. 
 
 (c) No earthly creature besides man is capable of thinking of the infinite 
 Deity and His will ; for none can discriminate cause and effect to the extent 
 to reach the first cause God. God revealed Himself to man only. No 
 other of the known creatures becomes conscious of the universe, its laws, its 
 harmony and unity ; hence among all known creatures, it U to man f-rst and 
 foremost, that the universe exists. Therefore, he stands so much nearer to 
 the Deity than the other creatures, who know neither Hun nor His works 
 and words. 
 
 (d) None of the known creatures besides man knows that He knows and 
 reasons on His reason. 
 
 57. The moral capacities of man are, will, conscience, 
 love, the power to attain happiness and perfection, and 
 the desire to know God and His will, in order to wor- 
 ship Him. 
 
 " For with thee is the source of life, we behold light in thy 
 light." (Psalm xxxvi. 10.) 
 
 58. The will of man may become entirely free in 
 all moral points of view, to choose the good and shun 
 wickedness. 
 
 "Behold I have given before thee this day the life and the good, 
 and the death and the evil." (Deut. xxx. 15.) 
 
 59. Man's will is morally free, if in his doings and 
 omissions he is guided by good motives only, to the 
 best of his knowledge. 
 
 ADDENDUM. XIY. 
 
 As long as evil propensities govern man to choose that which is wicked, 
 he is not free $ he is under the control of animal appetites and irrational 
 necessity. 
 
 (87.) Which are man 1 ! moral capacities? (68.) What may the will of man 
 become? (69.) Wheu If man'* will frevt
 
 28 
 
 60. Conscience, or the sense of duty, is man's in- 
 born impulse prompting him to respect and to do what- 
 ever is right, to despise and to shun whatever is 
 wrong, to the best of his knowledge. 
 
 61. It is in the nature of sound conscience to rejoice 
 when we do right, and to mourn when we do wrong. 
 
 " The mouth of the righteous will utter wisdom, and his tongue 
 will speak judgment. The law of his Lord is in hi* heart, none of 
 his steps will slip. (Psalm xxxvii. 30, 31.) 
 
 ADDENDUM. XV. 
 
 Conscience is innate and universal, and every human being acknowledges 
 the principle, that right is right and wrong is wrong before his own tribunal. 
 The definition of right and wrong, being the office of the reason, necessarily 
 differs widely, without effecting the principle, however. 
 
 62. Love is man's inborn impulse prompting him to 
 do good to others and to protect them from evil or 
 harm, to wish them well and rejoice over their suc- 
 cess and happiness. 
 
 ADDENDUM. XIV. 
 
 At no matter can exist without the force of attraction, there can be no 
 man without love. The child loves his parents, sisters, brothers, teachers, 
 playmates, and benefactors. Parents love their children and teachers love 
 thfir pupils. We all love our friends, our benefactors, our birth place, our 
 country, etc. Every person loves. 
 
 63. No man was ever perfectly content with what 
 he had, was, or knew ; because his soul is imbued with 
 the desire to possess all the means for attaining per- 
 fection and happiness. (Exodus xxxii. 13, 18.) 
 
 " These will be abundantly satisfied with the fatness of thy house, 
 and of the stream of thy delights wilt thou give them to drink." 
 (Psalm xxxvi. 9.) 
 
 (60.) What Is moral conscience? (61.) What more Is in th* nature of co- 
 cieuce .' (62.) What is love? (63.) How do we know that man yoaroi ftr 
 perfection and Uappinesi?
 
 29 < 
 
 64. The capacities of the soul may remain undevel- 
 oped, neglected, in part or entirely; but God has 
 given them to man to be developed and used, in order 
 to guide him to human perfection and happiness. 
 (Proverbs xix. 8; Deut. xxxii. 5; Lamentations iii. 
 38, 39.) 
 
 "Lo, this also did I find, that God hath made man upright, and 
 they have sought many devices." ( Ecclesiastes vii. 29.) 
 
 65. It is man's destiny on earth to attain human 
 perfection and happiness, to enjoy it here and here- 
 after. 
 
 ** The righteous shall blossom like the palm tree, he shall sprout 
 like a cedar of Lebanon; those who are implanted in the house of 
 God shall blossorrrin the courts of our Lord." (Psalm xcii. 13, 14.) 
 
 66. Man can attain human perfection and happiness 
 on earth only among men and by the conscientious 
 performance of his duties to them. 
 
 " It is not good for man to be alone." (Genesis ii. 18.) 
 
 67. These duties are revealed to man in his reason 
 and conscience, and in the word of God. 
 
 "He hath told thee, O man, what is good, and what God re- 
 quireth of thee ; nothing else but to do justice, to love kindnesi, and 
 to walk in submission to thy God." (Micah vi. 8,) 
 
 YI. 
 
 LIFE ETERNAL. 
 
 68. On earth, the perfection attained in wisdom and 
 righteousness is the only source of true happiness. 
 
 H If the mountains shall move, and the hills quake, my grace 
 shall not desert thee, and my covenant of peace shall not fail, saith 
 thy merciful God." (Isaiah liv. 10.) 
 
 (64.) Hai man the power to neglect himself ? (65.) What Is man's destiny on 
 aarth? (60.) Can man secluded from society attain perfection? (67.) Whr 
 r* these 4uties revealed? (68.) Which is on earth the source of happiue*s ? 
 
 \
 
 so- 
 so. In life eternal, being the continuation of this 
 fife, the perfection attained in wisdom and righteous- 
 ness must be the main source of true happiness to the 
 pure soul ; as the consciousness of guilt and criminal 
 self-neglect must be the main source of grief and 
 remorse. 
 
 " Thine, O Lord, is grace, for thou wilt recompense every mao 
 according to his work." (Psalm Ixii. 23.) 
 
 ADDENDUM. 
 
 Man's soul is immortal, because 
 
 (a) It is the image of God. (Genesis i. 27 ; ix. 6.) 
 
 (b) It expects to be immortal. This expectation is impressed upon it by 
 Its Creator, and is therefore universal. (Job xi. i8j Jeremiah xxxi. 17 j 
 Prov. xxiii. 18; xxiv. 14; Psalms Ixii. 6 and Ixxi. 5.) 
 
 (c) God has given it desires which can not be realized and qualities 
 which can not be exercised on earth. (Deut. iii. 23, etc.; Exodus xxxiii. 
 17 to 20.) 
 
 (d) The mental and moral qualities of good men increase steadily as their 
 physical energies decrease. (The last hours of Jacob, Moses, Elijah, and 
 Elisha.) 
 
 (e) Intellect is as indestructible as every other element. (Job xxviii.) 
 
 (f ) God being all-wise would not destroy the intellect He created ; being 
 all-good He would not disappoint the highest hope with which He impressed 
 as ; and being all-just He could not have commanded man only to subordi- 
 nate his carnal inclinations to his spiritual welfare, if the soul was not destined 
 to everlasting life. (Psalm xvi. 8, etc; xlix. 16; Ecclsiastes xii. 7 j Daniel 
 xii. 2, 3 j Deut. vi. 24.) 
 
 ADDENDUM. XYm. 
 
 No man can form a complete conception of the nature of future reward 
 and punishment, as we know only the present state of existence. Still a 
 feint idea may be entertained of it. 
 
 (a) The satisfaction and peace of the soul which accompany the recollec- 
 tions of righteousness and piety, follow us beyond the grave, and are a natural 
 reward ; but the consciousness of guilt and wickedness is the torment of the 
 wkked on earth and his hell in the future state of existence. 
 
 (b) The knowledge that we, by our exertions, sacrifices, and faith, not- 
 withstanding the beguiling allurements of life with its charms and passions, 
 
 (.} Which must be the main source of happineu or grief In the eternal Ufc t
 
 31 
 
 inn notwithstanding the perpetual combat in ordinary life between righteo 
 ness and wickedness still maintained our faith and confidence in God and 
 virtue, and triumphing over all obstacles went Forth from the struggle of lift 
 righteous, pious, and confident in God's justice and mercy, is the triumph of 
 our godly nature, and a sublime reward to every good man. Its opposite k 
 moral wretchedness, the punishment of the wicked. 
 
 (c) The consciousness of having developed our moral and intellectual 
 capacities according to the will of God, and elevated ourselves to a higher 
 order of spirits, is of itself a gracious reward, when egotism and carnal pas- 
 sions have vanished. And the consciousness of being one of the lower order 
 of spirits, by our own errors and sins, is a mortifying punishment. 
 
 (d) The abilities attained, to enjoy the grandure and beauty of the intel- 
 lectual world, is a source of happiness ; and the consciousness of its loss is 
 misery in itself. 
 
 (e) We have certainly no right to expect of an all-just God, in time or 
 eternity, perfections not attained, blessings not deserved, or gifts which we 
 re not prepared to enjoy. 
 
 YIL 
 THE THREEFOLD COVENANT. 
 
 70. Covenant signifies the mutual promises of two 
 or more parties, to do or not to do certain things. 
 
 71. The divine covenant, or God's covenant, signi- 
 fies God's promises to man, his knowledge thereof, and 
 his duties in consequence of this knowledge. 
 
 72. Three covenants between God and man are re- 
 corded in Sacred Scriptures: (1) the covenant with 
 man; (2) the covenant with the fathers; and (3) the 
 covenant with Israel. 
 
 73. God's covenant with man commenced with Adam 
 and Eve, and was finally established with Noah and 
 his family. 
 
 " The Lord said unto Noah ind his sons with him, saying : And 
 I, behold I establish my covenant with you and your seed after yoa." 
 (Genesis ix. 8, 9.) 
 
 fTO.) What la tho moaning of the word covenant T (Tl ) Wht 1 the 
 
 r^^th^hl 2 -^ dr w r n z cr*' ""*"! 
 
 t (in.) With whom did God make thefint covenant?
 
 32 
 
 7 4. The sign of the first covenant is the rainbow. 
 (Ibid. 13.) 
 
 75. God's promises under the first covenant are 
 these: 
 
 1. The laws of nature shall never be changed. 
 
 " All the while the earth remaineth, seed-time and harvest, cold 
 and heat, summer and winter, day and night, shall not cease." (Gen- 
 esis via. 22.) 
 
 2. Man, by reason and labor, shall have dominion 
 over the living creatures, and subject matter and its 
 forces to his control. (Psalm viii. ; Genesis ix. 2.) 
 
 " And the Lord blessed them (Adam and Eve), and the Lord said 
 unto them, Be fruitful and multiply, and fill the earth and subdue 
 it ; and have dominion over the fish of the sea, and over the fowl of 
 the heaven, and over every living thing that creepeth upon the 
 earth. (Genesis i. 28.) 
 
 3. By this dominion and control, man shall secure 
 protection against natural evils, prosperity on earth, 
 and steady progress in the knowledge of God and Hie 
 will. (Leviticus xxvi. 3-5; Deut. vii. 12-16 ; Isaiah 
 xi. 6-9 ; Ixv. 17-25. 
 
 He that tilleth his ground will have plenty of bread ; but he 
 that runneth after idle persons will have enough of poverty." (Pro- 
 verbs xxx viii. 19.) 
 
 ADDENDUM. XIX. 
 
 Nature produces poisons of which man can make healing medicines. The 
 swamps and morasses exhale pestilence and death, man changes them into 
 fertile gardens. Primitive forests, extensive wilds, or howling deserts breed 
 and- shelter the enemies of man, venomous serpents, and ferocious beasts. 
 But man changes forests, wilds, and deserts into fertile fields, meadows, or 
 flower-gardens. Wind, heat, frost, dew, and rain are inimical to man ; but 
 
 (M.) Which it the symbol of the first covenant ? (76.) Which are God's 
 promise* under this covenant ? 1, 2, 3.
 
 33 
 
 he protect! himself against them by clothes, houses, or tents, by cooling 
 hades or cheering fires. He transplants vegetables from zone to zone, and 
 almost as he pleases propagates them. He improves and increases also the 
 animals which he domesticates. Fire, water, and air must do his work, 
 shape metals to give him implements, propel his mills, machines, car, and 
 ships, and increase twenty-fold his own speed and power. Rocks and 
 mountains are no obstacles in man's way, and rivers obstruct not his path. 
 He arrests the thunderbolt, speaks to distant lands by the electro-magnetic 
 force, paints with the light of the day, and rides upon the pinions of the 
 winds. So man is the lord of creation by God's appointment. 
 
 Civilization and prosperity progress in the same ratio among the nations u 
 they realize God's covenant with man. 
 
 76. Under the first covenant it is man's duty 
 
 1. To acquire as much knowledge as reason reveals, 
 of the forces and laws of nature, and its visible beings, 
 (Psalm civ.) 
 
 " Lift up your eyes on high, and see who hath created these 5 He 
 that bringeth out their hosts by number ; that calleth them all by 
 name ; from Him who is great in might, and strong in power, none 
 escapeth." (Isaiah xl. 26.) 
 
 2. To work and toil in harmony with this knowl- 
 edge, for the security and prosperity of man. 
 
 M If thou eatest of the labor of thy hands, thou shall be happy, 
 and it will be well with thee." (Psalm cxxviii. a.) 
 
 3. To be grateful to his Maker for the reason, ener- 
 gies, dominion, and control given him. 
 
 " And thou wilt eat, and thou wilt be satisfied, and thou shalt 
 praise God thy Lord for the goodly land which He hath given thee."* 
 (Deut. viii. 10.) 
 
 4. To advance in the correct knowledge of God and 
 His will, and lead a life of righteousness, to the best 
 of his knowledge. (Psalm xix.) 
 
 " Great are the works of God, scrutable to all who delight in 
 them. Glorious and majestic is His doing, and His righteousness 
 endureth forever." (Psalm cxL I, 3.) 
 
 <7*.} What it raan'i duty under the first covenant ? I, 2, 3, 4.
 
 
 34 
 
 77. In this covenant God was revealed as JElohim, 
 the Creator and Ruler of the universe, the Almighty. 
 
 78. The natural wants of man, labor and the pro- 
 gress of science, are the means of Providence, to extend 
 this covenant to the whole human family. 
 
 79. The main truths revealed in this covenant are : 
 (1) the superiority of mind over matter ; (2) the superi- 
 ority of man to physical nature and its visible beings ; 
 and (3) the immediate connection between God and 
 man, appointed by the Almighty Himself j to hoid do- 
 minion over a part of His works. 
 
 ADDENDUM. XX. 
 
 This covenant has been disregarded by most all writers on Bible religion j 
 and yet it is the very ground-work of the system of ethics and religion taught 
 in the Bible. It refutes Paganism, which deified natural forces and natural 
 objects, and placed man in subjection to them. It elevates man high above 
 all creatures, and places him to the middle between God and the material 
 universe. He is God's agent on earth and continues His work. It replace* 
 iron fate by the dominion of reason, and lays the foundation to the sover- 
 eignty of justice, liberty, and peace on earth. It sanctifies labor, and indi- 
 cates how, by reason's progress, hard labor will decrease, the means of 
 subsistence and security multiply, and civilization advance. It exalts God to 
 the Lord of the universe, and accords to the mind the dominion over matter. 
 
 80. God's covenant with the Fathers was made with 
 Abraham, and his seed by Isaac and Jacob. (Genesis 
 xviii. 7, 19; xxviii. 4, 14; xxxv. 9-12.) 
 
 " And I will remember my covenant with Jacob ; and also my 
 covenant with Isaac; and also my covenant with Abraham will ! 
 remember; and I will remember the land." (Leviticus xxvi. 42.) 
 
 81. Abraham, Isaac, and Jacob are called the 
 Fathers, or the Patriarchs, because they and their 
 wives were the ancestors of the Hebrew people. 
 
 (77.) How WM God revealed in this covenant ? (78.) Which are the mean* to 
 extend thil covenant? (79.) Which are the main truths rerealcd ih-tvin? ife<--.;. 
 With whom was the Recent! covenant made? l81.) Whj r Abraham, 
 ad Ja<4>b called the Fathers 1
 
 35 
 
 82. The Book of Genesis teaches that the ancestors 
 of the Hebrew people were better men and better wo- 
 men, had a better knowledge of God and His will, of 
 man, and his nature and wants, than those among 
 whom they lived; that they walked before God and 
 man in uprightness and righteousness to the best of 
 their knowledge ; and that they lived in obedience to 
 the first covenant by tilling the ground and domesti- 
 cating animals. Therefore, God selected them to 
 make His covenant with them for the blessing of man- 
 kind. 
 
 83. The sign of the second covenant is circumcision. 
 (Genesis xvii. 10-13 ; Leviticus xii. 3.) 
 
 84. God's promises under the second covenant are 
 these : 
 
 1. Abraham and his seed, by Isaac and Jacob, shall 
 possess a correct knowledge of God and His will, to be 
 unto them the means of walking before God and be- 
 coming perfect. 
 
 " And I will establish my covenant between me and between the* 
 nd between thy seed after thee to their generation, to an everlasting 
 covenant, to be unto thee the Lord, and to thy teed after thee." 
 (Genesis xvii. 7.) 
 
 2. The seed of Abraham shall become a civilized 
 nation on the principles of the moral law. (Genesis 
 xxxv. 10.) 
 
 3. They shall be given a land of their own, the land 
 of Canaan, to realize in practical life the blessings ot 
 the two covenants. (Genesis xvii. 8; xxxiv. 12.) 
 
 4. They shall be a blessing to all men by the pro- 
 mulgation of a correct knowledge of God and His will. 
 (Genesis xii. 2, 3; xxii. 18; xxvi. 4; xxviii. 14.) 
 
 " And Abraham will surely grow to a great and mighty nation, 
 and there shall be blessed by it all the nations on earth." (Genesis 
 xviii. 1 8.) 
 
 (82.1 Why did Qod select them for this covenant? (83.) Which ii the nign 
 f the second covenant? (84.) Which are God 'promise* ntider the leeoad on**. 
 
 *T.t ? i, a, s, 4.
 
 36 
 
 85. Under the second covenant, God was made 
 known as El-Shaddi, the benign and almighty pre- 
 server and guardian of the human family, as He ie 
 manifested in the moral law. 
 
 " And the Lord appeared to Abraham, and said unto him, I am 
 El-Shaddi i walk chou before me, and be thou perfect." (Gcocw 
 xvii. i. 
 
 ADDENDUM. XXI. 
 
 The moral law as the foundation or personal and national happiness, the 
 universal idea in the second covenant. Men living isolated, or in small 
 groups, obedient to the conditions of the first covenant (excepting hunting, 
 pillaging, and ravaging tribes], could not feel the want of a better knowledge 
 of the moral law, which regulates the conduct of man to man as social beings, 
 But with the increase and closer contact of men, a belter knowledge ot 
 the moral law became a necessity. It was the main lesson, under the second 
 covenant, for the Patriarchs to impart to their cotemporaries. However 
 imperfect their knowledge of the Deity may have been (Exodus vL 3.), 
 uperior knowledge of the moral law is exemplified in their lives. 
 
 86. The duties of the children of the second cove- 
 nant under it are : 
 
 1. To acquire as much knowledge as reason reveals, 
 of God and His will, of man and his wants. 
 
 2. To lead a life of virtue and purity before God, 
 of justice, peace, usefulness, and charity to man. 
 
 87. The natural desire of man to reach perfection, 
 to know better and to do better, and his love of free- 
 dom, are the means of Providence to extend this cove- 
 nant to the whole family of man. 
 
 88. The lesson taught by the second covenant is 
 this : Without righteousness no human perfection, and 
 without perfection no real happiness to individuals or 
 nations. 
 
 (85.) How was God made known iu this covenant ? (86.) Which are the duties 
 under the ecuud covenant ? (87.) Which are the mean ot Providence to ex- 
 tend thin covenant? iStt.; Which is the kbbon taught in the second covenant 1
 
 37 
 
 89. God's covenant with Israel was made with the 
 Hebrew people at Mount Horeb. (Deut. v. 2.) 
 
 " The day when thou stoodst before God thy Lord at Horeb, when 
 God said unto me, Assemble the people unto me, and I will let them 
 hear my words, that they may learn to fear me all the day which 
 they may live on earth, and teach their children." (Deut. iv. 10.) 
 
 90. The descendants of Abraham, Isaac, and Jacob, 
 are called Israel, or the people of Israel, because 
 Jacob was called Israel, " Prince of the Lord," after 
 many sorrows and afflictions had purified and elevated 
 his soul. (Genesis xxxv. 10.) 
 
 ADDENDUM. XXIL 
 
 Israel having increased in Egypt to 600,000 men, had become numerous 
 enough to form an independent nation. Having maintained among a hos- 
 tile people, under oppression and slavery, his peculiar names, language, tradi- 
 tions, doctrines, and a patriarchal form of government, distinct and entirely 
 different from the Egyptian Israel possessed the main elements of nation- 
 ality. Most of the people having been the laborers of Egypt, they were 
 skilled in the arts of that country, as many of their wise men were schooled 
 in the sciences of the ancient Egypt ; therefore, Israel possessed also the main 
 element of independence. Having thus adhered to the conditions of the 
 two covenants, God redeemed Israel from Egypt, to fulfill in him the 
 promises of the second covenant, and make with him the third. 
 
 91. The sign of the third covenant is the Sabbath. 
 (Exodus xx. 11 ; xxxi. 16, 17.) 
 
 92. God's promises under the third covenant are 
 these : 
 
 1. Israel under the special protection of God, shall 
 be the chosen people, to possess forever, and to pro- 
 mulgate among all nations and tongues, the true 
 knowledge of the one, almighty, all-wise, and most 
 holy God and His will. (Exodus xix. 5, 6 ; Deut. 
 vii. 6 ; xxxiii. 29 ; Isaiah xli. 8-17 ; xlvi. 1-8, 21-23.) 
 
 (89.) With whom wan the third covenant made ? (90.) Why are the children 
 of Abraham, Isaac, and Jacob called Israel? (91.) Which ia the sign of thl 
 Mvenant?
 
 38 
 
 ** Ye are my witnesses, saith God, and my servant whom I have 
 chosen." (Isaiah xliii. 10.) 
 
 2. In the land of Canaan, Israel shall be a civilized 
 nation, on the principles of the moral law, as long as 
 he shall faithfully discharge the obligations of the 
 covenant. 
 
 u And thou shalt observe his ordinances and his commandments, 
 which I command thee this day, that it may be well with thee and 
 thy children after thee, and thy days be long upon the land which 
 God thy Lord giveth thee all the days." (Deut. iv. 40.) 
 
 3. If Israel shall fail to discharge the obligations of 
 the covenant, he shall be punished, and even dispersed 
 among hostile nations; but God will never utterly re- 
 ject him, nor annul the covenant with His chosen 
 people. (Leviticus xxvi. 27-45; Deut. iv. 25-31; 
 Jeremiah xxx. 10, 11 ; xxvi. 35-37.) 
 
 " And ye shall know that I am in the midst of Israel, and I am 
 God your Lord, and none besides, and they shall not put to shame 
 my people forever." (Joel ii. 17.) 
 
 4. In his dispersion, in all lands and generations, 
 Israel shall be the custodian and expounder of the 
 true knowledge of God and His will, until the human 
 family shall have entered the threefold covenant be- 
 tween God and man. (Isaiah ii. 1-4; Ezekiel xvi 
 60 ; Zachariah viii. 20-30 ; Psalm cv. 7-10.) 
 
 " Thou wilt give truth to Jacob, grace to Abraham, as thou hast 
 sworn to our fathers from days of yore." (Micah vii. 20.) 
 
 ADDENDUM. XXHL 
 
 Had Israel always obeyed the law of God, its land would have become the 
 great school of humanity. Having sinned it was dispersed among the nation, 
 thus to carry the divine right and light to all parts of the globe. A long * 
 
 (2,) Which are the promises under the third covenant ? 1, 2, 3, 4?
 
 39 
 
 withentic history records, Israel stood on the ground of opposition to afl man- 
 kind the struggle of truth and error, justice and injustice, is as old as man 
 nd Israel's sufferings among the nations have proceeded from that opposi- 
 tion. But whenever truth and justice will be triumphant, Israel's opposition 
 ind suffering will be ended. " Their seed shall be known among the na- 
 tions, and their offspring among peoples ; all who see them will know them 
 that they are the seed blessed of the Lord." (Isaiah Ixi. 9 ; Ixv. 13.) 
 
 93. In the third covenant, God was made known as 
 Yehovah, pronounced Adonoi, the one and eternal God. 
 (Exodus iii. 14, 15 ; xxxiv. 6, 7.) 
 
 94. In the third covenant it is man's duty 
 
 1. To acquire a correct knowledge of God and Hi 
 will, as revealed in His works and words. 
 
 " And thou shalt know this day and reflect in thy heart, that God 
 it the Lord ; in heaven above and on earth below, there M none 
 beside." (Deut. iv. 39.) 
 
 2. To announce and promulgate this knowledge, 
 boldly and publicly, by means of reason and love. 
 (Deut. vi. 6-9; xi. 18-20.) 
 
 " And I will speak of Thy testimonies before kings, and I will not 
 be ashamed." (Psalm cxix. 46.) 
 
 3. To be a servant of the Most High in sincere love 
 of truth and righteousness, in the dispensation of jus- 
 tice and charity, and the desire to elevate man to per- 
 fection and happiness. (Deut. x. 12, 13.) 
 
 "And thou shalt love God thy Lord with all thy heart, with aO 
 thy soul, and with all thy might." (Deut. vi. 5.) 
 
 4. To worship in love and truth the One and Eternal 
 God, and none beside Him. 
 
 "Thou shalt be perfect with God thy Lord." (Deut XTffi. ij.) 
 
 (83.) By what name was Ood made known In the third covenant? (W.) 
 which are the duties under this covenant ?
 
 ADDENDUM. XXIY. 
 
 lc i> not Israel'* political restoration, the re-establishment of a throne, th 
 reinstitution of a sacrificial polity, or the coining of a redeeming Messiah, 
 which the Bible promises or predicts. It is the final and universal triumph 
 of truth, righteousness, liberty, and justice, to which the prophets point. 
 Every person contributing to the achievement of this great purpose is a 
 Messiah and a messenger of the Most High. The habitable world must be- 
 come one holy land, every city a Jerusalem, every house a temple, every 
 table an altar, every person a priest of the Most High, his own prince, priest, 
 nd prophet. This is the kingdom of God, the hope of mankind, the mission 
 of Israel. 
 
 Tin. 
 
 THE LAW OF THE COVENANT. 
 
 95. A Mitsvah is a Biblical commandment contained, 
 either expressed or implied, in the Decalogue. 
 
 " And He (God) told you His covenant, which He commanded 
 you to do, even the Ten Words, and he wrote them upon two tables ol 
 none." (Deut. iv. 13.) 
 
 96. It is expressed in the Decalogue, for example, 
 to honor father and mother, and it is implied to sup- 
 port them honorably. So every commandment of the 
 Decalogue expresses certain duties and implies others. 
 
 THE DECALOGUE. 
 
 97. The Decalogue, Exodus xx. 2 to 17, and Deut 
 v. 6 to 18, is divided in "Ten Words," and reads thus : 
 
 I. WORD. 
 
 I, God, am thy Lord who brought thee out of the land of Egypt, out at 
 the house of bondage. Thou shalt have no other lords before me. 
 
 i6.) What is Mitsvah? (96.) Give an example ot duties expr 
 plied. 0*7.) The Decalogue.
 
 41 
 
 Thou shalt not make unto thee any graven image, or any likeness (of any 
 thing) which U in the heaven above, or which is on the earth beneath, or 
 which U in the water under the earth. Thou shalt not bow down to them 
 nor cause them to be served, for I, God thy Lord, a jealous Power, visit the 
 Iniquity of parents upon children, upon the third and fourth (generations) of 
 diem who hate me, and bestow grace on the thousandth (generation) oi 
 them who love me and keep my commandments, 
 
 III. WORD. 
 
 Thou (halt not take the name of God thy Lord in vain, for God will oat 
 bold him guiltless who will take His name in vain. 
 
 IV. WORD. 
 
 Remember the Sabbath day to sanctify it. Six days shalt them labor and dc 
 *ii thy work, and the seventh day is a Sabbath to God thy Lord (when), 
 JKW shalt not do any work, thou and thy son and thy daughter, thy maa- 
 Krvant, and thy maid-servant, and thy cattle, and thy stranger who is within 
 thy gates ; for in six days God made the heaven and earth, the sea and all 
 that is therein, and he rested on the seventh day. Therefore, God blessed 
 the seventh day and sanctified it.* 
 
 V WORD. 
 
 Honor thy father and thy mother, chat thy days be prolonged upon the 
 Mil whic hGod thy Lord giveth thee.f 
 
 <a VOKD. 
 Thou thalt not kill. 
 
 VII. WORD. 
 
 Thou shalt not commit lewdness.J 
 
 Till. WORD. 
 
 Thou shalt not steal. 
 
 IX. WORD. 
 
 Thou shalt not utter false witness on thy neighbor. 
 
 Dent. T. 12, etc., the IV. Word reads thug : Observe the Sabbath day to 
 tanotify it as God thy Lord commanded thee," etc., as above, then it concludes 
 "That there may rest thy man-servant and thy maid -servant like thee And 
 thou shalt remember that thou want a bondsman in the land of Egypt, and God 
 thy Lord brought thee out from there with a strong hand and an outstretched 
 urm: therefore, God thy Lord commanded thee to make the Sabbath day " 
 
 tDet. v. 16, is added, "And that it may go well with thee, upon the toll 
 wbich," etc. 
 
 ISo Ibn Ezra. Saadiah and others understand the Hebrew term. 
 Dent. v. 18 ; this commandment readi : "Thou shalt not utter vain witnes* 
 Mi thy neighbor."
 
 42 
 
 X. WORD. 
 
 Thou shalt not covet thy neighbor's house. Thou shalt not covet thy 
 neighbor's wife, or his man-servant, or his maid-servant, or his eye, or his ass, 
 or any thing that is thy neighbor's. t , 
 
 100. A command meat is either commendatory, to 
 do so, then it is called W# m2 Mitsvath aseh ; or 
 it is prohibitory, not to do this or that, then it is called 
 
 Mitsvath lo thtfaseh, H W"l tfS HI^D 
 
 101. Every commandment of the Decalogue, also if 
 not stated expressly, contains both a commandatory 
 and a prohibitory law. 
 
 Once the Lord hath spoken, twice have I heard it." (Psalm 
 bcii. 12.) 
 
 ADDENDUM. XXV. 
 
 The Decalogue opens with the commandatory, " to believe in one God," 
 and the prohibitory, " to have no other God before Him." The fourth 
 commandment again, opening the duties of man to man, begins with the 
 commendatory, "to sanctify the Sabbath," and the prohibitory, "to do 
 ao work on the Sabbath day " This points out how all commandments 
 must be understood, viz., each commendatory includes its prohibitory, and 
 each prohibitory contains its commendatory law. For instance, " Honor 
 thy father and thy mother," includes the prohibitory, not to lift up the hand 
 and not to use insulting words against one's own parents. (Exodus xxi. 15, 
 17.) Again, " Thou shalt not steal," contains the commendatory, to pro- 
 tect our neighbor's property. (Exodus xxiii. 5.) 
 
 102. The Decalogue is called in the Bible ~O""in 
 HAD-DABAR, THE Word; or, The Principle Word ; or 
 
 also nStfn onmn HN, or D'imn mw, or 
 
 mO OJN 1B>K "OHM PN, "These Word.?"- 
 "The Ten Words " "The Words which I command 
 thee." 
 
 JDent T. 18, this commandment reads: "And thou shalt not covet thy neigh- 
 >Vs wife;' and thou shall not desire after thy neighbor's house," etc. 
 (100) Ho-vrare commandments divided? (101.) What docs t-very command- 
 lent of the Decalogue crmtain? (102,) How is the Decalogue calle.1 in the 
 
 kor 
 
 
 
 me; 
 Bible T
 
 43 
 
 " These words did God speak unto all your assembly on the mount 
 out of -the fire." (Deut. v. 19.) 
 
 103. The Decalogue is called THE PRINCIPAL 
 WORD, because it contains, expressed and implied, the 
 entire Law of the Covenant. 
 
 " And God said to Moses, Write thee down these words ; for 
 after the tenor of these words I have made a covenant with thee and 
 with Israel." (Exodus xxxiv. 27.) 
 
 104. The Law of the Covenant teaches the special 
 duties of the third covenant, to be fulfilled by all who 
 are or wish to be in the divine covenant between God 
 and Israel. 
 
 " And I, this is my covenant with them, saith God ; My spirit 
 which is upon thee, and my words which I have put into thy mouth." 
 (Isaiah lix. zi.) 
 
 105. To know the doctrines and precepts of the 
 covenant is the means to enter it ; to obey its laws is 
 the means to advance therein to perfection and happi- 
 ness. 
 
 " Incline your ear, and come unto me ; hear, and your soul shall 
 live; and I will make with you an everlasting covenant." (Isaiah 
 Iv. 3.) 
 
 106. Whatever the reason and conscience of man- 
 kind compel one to do, because it is right and good, 
 or to shun, because it is wrong and bad is universal 
 law. 
 
 107. These universal laws are called the moral law. 
 
 108. The moral law is revealed to all men in rea- 
 son and conscience. 
 
 " He hath told thee, O MAN, what is good, and what God re- 
 quireth of thee." (Micah vi. 8.) 
 
 (103.) Why iiit called the Principal Word? (104.) What does the Law of the 
 Covenant teach? (105.) Which are the mean f to enter and to advance in the 
 Covenant? (106.) What ii universal law ? (107.) What is the name of all such 
 flniversal laws? (108.) How was it revealed?
 
 44 
 
 Iu9. There is no difference between the law of the 
 covenant and the moral law, except that the former 
 was written in the Decalogue by divine authority. 
 
 " And He said unto man, Behold, the fear of the Lord, that ia 
 wisdom ; and to eschew evil is understanding." (Job xxviii. 28.) 
 
 110. It was written by divine authority, for the sake 
 of certainty, that it be known for sure, that this is the 
 moral law as ordained by the Creator of man. 
 
 " And nations shall walk by thy light, and kings by the bright- 
 ness of thy luminary." (Isaiah Ix. 3.) 
 
 111. Therefore the Law of the Covenant can not be 
 changed, in letter or spirit, by any one or by all men. 
 
 " All THK WORD which I command you this day, even that shall 
 ye observe to do ; thou shalt not add thereto, and thou shale not 
 diminish thereof." (Deut. xiii. i.) 
 
 ADDENDUM. XXVL 
 
 No man can in every instance appeal to his own reason and conscience, 
 much less to the reason and conscience of mankind, to decide what is 
 right and good, or bad and wrong in particular cases. Besides, the history of 
 mankind teaches that man never was as wicked as he was ignorant ; hit 
 motives were better than his judgment. When Eve ate of the forbidden 
 fruit she had even a good motive, viz., to become like an Elohim, " to know 
 good and evil ;" but it was foolish to believe that any fruit has the power to 
 do this. Those who sacrificed their children to Moloch had the good inten- 
 tion to worship an imaginary god ; but they were foolish to believe any god 
 could be pleased by svch cruelty. Thus man wished to do right, but knew 
 not to distinguish properly between right and wrong, justice and injustice, 
 virtue and vice. Therefore, God revealed His will to the men of His choice, foi 
 the benefit of all mankind, to teach them in all cases to distinguish properly 
 and exactly, between right and wrong, justice and injustice, virtue and vice, 
 to know what is acceptable to God and beneficial to man, and what is 
 abominable before God and injurious to man. 
 
 112. The Decalogue begins, "I, God, am thy Lord," 
 to express why these laws must be obeyed ; simply be- 
 cause God ordains them. 
 
 (10t.) Is there any difference between the law of the covenant and the nx rl 
 law? (110.) Why then was the law of the covenant written? (111.) Can tho Law of 
 the Covenant be changed ? (112,) Why begins the Decalogue "I, Qod, am thy 
 Lord?"
 
 45 
 
 113. The Decalogue closes, "Thou shalt not covet," 
 to state this object of the commandments, viz., to sub 
 ject all passions and desires of the heart to the will of 
 God. 
 
 114. The Decalogue contains not only the moral 
 law, but also the great truths upon which it rests, viz. : 
 
 (a) There is one, almighty, all-wise, and most holy 
 God, who gives the Law. 
 
 (b) He governs man in love, wisdom, and justice. 
 
 (c) He commands man to elevate himself to perfec- 
 tion, immortality, and happiness, by the knowledge of 
 these truths and the practice of these laws. 
 
 IX. 
 MAN'S DUTIES TO GOD. 
 
 115. There are four kinds of duties contained in the 
 Decalogue : to God, to one's self, to man, to other 
 creatures. 
 
 116. The first, second, and third commandments 
 teach the duties to God; the fourth, seventh, and 
 tenth, duties to ourselves; the fifth, sixth, seventh, 
 eighth, and ninth, duties to man ; and the words of 
 the fourth commandment, "Thine ox and thine ass," 
 indicate that man has duties to the other creatures. 
 
 117. Man's highest duty to God is expressed in 
 Sacred Scriptures thus: "And thou shalt love God, 
 thy Lord, with all thy heart, and with all thy soul, 
 and with all thy might." (Deut vi. 5.) 
 
 (113.) Why does it close, "Thou shalt notcoret?" (114.) What does it contain 
 beuides the moral law ? which are those truths ? (115.) How many duties are in 
 the Decalogue? (116.) Which of the commandments express particular duties? 
 (117.) Whicfcis man's highest duty to God?
 
 46 
 ADDENDUM. XXVII. 
 
 (a) To love G6d with all our heart means, that all our affections di.d 
 aspirations should be directed toward God, the Supreme goodness and wisdom} 
 and all our inclinations and propensities should be subjected to His will, the 
 Supreme justice. 
 
 We should love man because he is the image of God ; we should love 
 virtue and wisdom because God delights in them ; we should love and ad- 
 mire the- beauties of creation, because they are the testimony of God's good- 
 ness, greatness, and love. 
 
 (b) To love God with all our soul signifies that the final object of our 
 thoughts, studies, researches, and speculations should be the knowledge of 
 God and His will, in order to be enabled to do it, cling to Him with the 
 power of conviction, and become truly wise by the comprehension of the 
 cause of all causes. 
 
 (c) To love God with all our might signifies that our will and energies 
 ihould always be ready and active to do that which God loves, and shun that 
 which displeases Him. 
 
 118. This duty is presupposed in the words of the 
 Decalogue, "I (God) show grace to the thousandth 
 generation of those who love Me and keep My com- 
 mandments," which means to those who do God's will, 
 because they love Him. 
 
 " Bless the Lord, ye His angels, mighty in strength, who execute 
 His word, to hearken to the voice of His word." (Psalm ciii. ao.) 
 
 119. To love God is true piety and moral perfection, 
 which, like other perfections, man possesses the ca- 
 pacity to attain. 
 
 " And now, O Israel, what requireth God thy Lord of thee, but 
 to fear God thy Lord, to walk in all His ways, and to love Him, and 
 to worship God thy Lord with all thy heart and with all thy soul." 
 (Deut. x. i a.) 
 
 120. Obedience to the Law of the Covenant educates 
 man to love God. (Psalm xv. and xxiv. 3-6.) 
 
 121. The first step to moral perfection is, not to do 
 what the Decalogue prohibits. 
 
 (118.) Is this duty expressed in the Decalogue ? (119.) What is it to love God ? 
 \120.) What educate* man to love God? (121.) Which i the Unit step U> niord 
 perfection T
 
 47 
 
 122. The first three commandments ordain: 
 
 1. Not to place reliance or put our trust in any 
 power, real or imaginary, besides God, who is the 
 Almighty. 
 
 2. Not to worship any of God's creatures or the 
 handiwork of man ; and not to address our prayers to 
 angels, deceased persons, or any being besides God, to 
 whom alone adoration is due. 
 
 3. Not to represent the Eternal God in any sensual 
 form or material shape, and not to lead otherwise to 
 false ideas of God and truth ; for God is the Lord of 
 all spirits of all flesh. 
 
 4. Not to invoke the name of God to a falsehood in 
 an oath or otherwise, and not to profane it in vulgar 
 conversation ; for God is the Lord of all lords and the 
 Ruler of all rulers. 
 
 5. Not to apply the name of God to any being be- 
 sides the One, Almighty, All-wise, and Most Holy. 
 
 123. Obedience to the prohibitory laws prepares to 
 the next step to moral perfection, which is obedience 
 to the commendatory laws. 
 
 124. The first three Words command : 
 
 1. To believe and trust in God alone and forever, 
 who is our Maker, our Eock, and our Eedeemer. 
 
 2. To worship and adore the Eternal God, and none 
 besides Him, and pray to Him only and directly. 
 
 3. To mention His holy name only in prayer, in- 
 struction, or on solemn occasions, and then with pro- 
 found reverence. 
 
 4. To have the presence of God constantly before 
 our eyes, in whatever we do, think, wish, or hope. 
 
 (123.) Which are the prohibitions in the first three commandments? H28 ) 
 WortiV obedience ? (ia*.) What is commanded in the .t thr.1
 
 48 
 
 125. The immediate blessings resulting to man from 
 obedience to these laws are : 
 
 1. To make him humble, meek, upright, and pure 
 before God and man. 
 
 2. To inspire him with confidence in God's justice, 
 wisdom, and goodness; and to know that He slum- 
 bereth not and He sleepeth not, the Guardian of 
 Israel. 
 
 3. To prompt him to inquire after God in His 
 works and words, and advance in true wisdom. 
 
 4. To develope in his soul the highest moral perfec- 
 tion, viz., to love God and truth. 
 
 126. Man's love to God must be supported, devel- 
 oped, and perfected by his love to man. 
 
 ADDENDUM. 
 
 In lonely cloisters or solitary wilds, men and women deceive themselves hy 
 the erroneous belief that their contemplative lives, devotional exercises, ascetic 
 practices, and renunciation of society, advance them in piety and human 
 perfection. Whatever is right and good in one, must be so to all. And yet 
 if all men would lead such a life, civilization would come to a speedy end, 
 and all must return to the solitary life of the savage. This is certainly con- 
 trary to the will of God. To neglect the society of man is to neglect one's 
 self. To be good, one must do good to man. 
 
 X. ^ 
 MAN'S DUTIES TO MAN. 
 
 127. Man's highest duty to man is expressed in 
 Sacred Scriptures thus : " Thou shalt love thy neighbor 
 as thyself." (Leviticus xix. 18.) 
 
 (125.) What is man's immolate blessing derived from this obodience ? (188.) 
 By what must man's love to God be supported? (127.) Which is man's highest 
 duty to man ?
 
 49 
 ADDENDUM. XXIX. 
 
 Neighbor here signifies every man ; therefore, in the way of explanation, 
 Sacred Scriptures add in the same chapter, verse 33: " If a stranger sojonrn 
 with thee in your land, ye shall not afflict him ; like the native from among 
 you shall be to you the stranger who sojourns with you, And thou tAalt low 
 Aim as thyself; for ye were strangers in the land of Egypt. I am God yow 
 I/ord ;" i. e., the God and Lord of all men. 
 
 Again, in all cases of justice, charity, and benevolence, the divine laws 
 mention the stranger as entitled to equal rights with the Israelite, that na- 
 tional selfishness or sectarian narrowness of mind construe not the lawi of 
 the Lord to the injury of any human being, as those nations did, and partly 
 still do, who are guided by imperfect human laws. 
 
 128. In the fourth commandment it is made every 
 person's duty to grant the same day of rest which he 
 enjoys, to all under his care and control, which pre- 
 supposes the Golden Rule, as Hillel expressed it: 
 " Whatever would hurt thee, do to none ; and what- 
 ever would benefit thee, da also to others." 
 
 129. To love man is a moral perfection, which must 
 be attained by obedience to the Law of the Covenant. 
 
 130. The general rule to guide man in attaining this 
 perfection is, to secure to every person the rights and 
 privileges we may claim, and afford him the oppor- 
 tunities and facilities we may desire, to attain perfec- 
 tion and happiness. 
 
 " Withhold not the benefit from him who claims it, when it U m 
 thy power to do it" (Proverbs iii. 27.) 
 
 XL 
 
 MAN'S DUTIES TO HIMSELF. 
 
 131. In order to understand our duties to others, 
 we must first know our duties to ourselves. 
 
 (128.) lithe Golden Bnle contained in the Decatogne? (129.) How must w 
 attain the moral perfection of love? (130.) What it the general rule? (13U) 
 What mast be understood first, in order to know these unties?
 
 60 
 
 132. Man's highest duty to himself is expressed in 
 Sacred Scriptures thus : " Thou shalt be perfect with 
 God thy Lord;" for happiness is in perfection. 
 
 133. The first special duty man owes to himself is 
 SELF- PRESERVATION ; t. e., to preserve his life, health, 
 and limbs, as he is commanded, "Thou shalt not 
 kill," either others or thyself, entirely or in part, at 
 once or gradually. 
 
 ADDENDUM. XXX. 
 
 Exception* to this duty are : the defense of the State against rebellion or 
 invasion ; the combat for the higher interests of humanity; and the legitimate 
 efforts to protect or save the life, health, or limbs of others, especially of 
 those intrusted to one's care or protection. (Leviticus xix. i6j i Samuel 
 xvii. j Jeremiah xxviv.) 
 
 134. Man performs the duty of self-preservation, by 
 useful and judicious labor, rest in due season, temper^ 
 ance and chastity, moderating his temper, ennobling 
 his affections, and improving his intelligence. 
 
 135. Useful and judicious labor, ordained in the 
 first covenant, is commanded in the fourth Word of 
 the Decalogue : " Six days shalt thou work." 
 
 136. By labor man earns the means of support and 
 independence, sustains his health, strengthens his 
 limbs, and contributes his share to the prosperity of 
 society. 
 
 * And God the Lord took man, and placed him in the Garden of 
 Eden, to till it and to keep it." (Genesis ii. 1 5.) 
 
 (132.) Which U man's highest duty to himself? (133.) \UIch is man ftn* 
 micUi duty to himself? (134.) How doe. he perform this duty? (136.) I 
 Kor ordained in the Decalogue '? (136.) What doas he gain by labor ?
 
 51 
 
 137. No man has a right to live without work ; for 
 the idler neglects himself, is useless to others, and is 
 easily led to sin and wickedness. 
 
 M Go to the ant, thou sluggard, look on her ways, md become 
 wise." (Proverbs vi. 6.) 
 
 ADDENDUM. 
 
 Whatever is right and proper for some, must be so for all. If all would 
 try to live without work, mankind must fall back into barbarism. Still, we are 
 not commanded to do manual labor exclusively. Those who work in science, 
 art, or literature, certainly have a sphere of action useful to man and accepta- 
 ble to God. But they also should do some manual labor, not only for the sake 
 of their health, but also to honor it before their fellow men. " Labor 
 honors the working man." 
 
 138. Amusement and play, being no useful labor, 
 are proper only as recreation after working hours; as 
 steady employment they are vicious. 
 
 " The wicked practiced! work of falsehood j and he who sowetfc 
 righteousness reapeth truth." (Proverbs xi. 18.) 
 
 139. Rest after labor is a commandment of nature. 
 A day of rest after six days of labor is commanded in 
 the Decalogue. For rest like labor is necessary to 
 secure health and happiness. 
 
 ADDENDUM. XXXIL 
 
 Ammab and vegetables also have their stated periods of rest, to 
 tfceir ipent energies. Fruit trees rest for a season, after one or more summeit 
 of production. The soil also must have stated periods of rest, to yield prop, 
 erry. (Leviticus xxv. i-ia.) 
 
 140. Temperance and chastity are commanded in the 
 seventh and tenth Words of the Decalogue. 
 
 (13T.) Hat any man a right to live without work T (138.) When an amuse- 
 ments and plays proper? (139.) Where and why to rest commanded? ( 
 Where is temperance and chastity commanded ?
 
 52 
 
 141. Temperance is to enjoy the gifts of nature' 
 moderately and reasonably, and to the only purpose of 
 sustaining life and health. 
 
 " Woe unto those that call the evil good, and the good evil; that 
 change darkness to light, and light to dark new ; that put bitter fat 
 tweet, and sweet for bitter." (Isaiah v. 20.) 
 
 142. Chastity is purity of the heart in all its deairw 
 and wishes. 
 
 "Above all that it to be guarded, keep thy heart} for out of k 
 come the issues of life." (Proverbs iv. 23.) 
 
 143. The tenth Word of the Decalogue also com- 
 mands, that every one moderate and govern his tem- 
 per ; for the envious, greedy, and avaricious, like the 
 rash, passionate, vain, and over-ambitious, is fclwaye 
 sick at heart, quarrelsome, and unkind. 
 
 " All the days of the afflicted are evil ; but he that k of" a good 
 heart hath a continual feast. (Proverbs xv. 15.) 
 
 144. The second special duty man owes to himself 
 is SELF-RESPECT, justly to deserve honor, and honestly 
 to preserve it. 
 
 " And God said unto me : Say not, I am a lad ; for whitherso- 
 ever I shall send thee, them shalt go, and whatsoever I shall command 
 thee, thou shalt speak." (Jeremiah i. 7.) 
 
 145. Man performs this duty : 
 
 1. By doing properly and completely whatever he 
 does, as the law ordains : " Six days shalt thou work 
 and DO ALL THY LABOB j" t. e., each of thy works to be 
 all, completely, and properly done. 
 
 2. By doing every thing conscientiously, and \viththe 
 pure motive of doing his duty before God and man. 
 
 " And ye shall be guiltless before God and Israel." ( Numbers 
 xzxii. 25.) 
 
 (141.) What ii temperance ? (142.) What is chastity? (143.) What elM k 
 ^manded in the tenth word ? (144.) Which is man's second special duty to 
 himself?
 
 53 
 
 / 
 
 8. By faithful adherence to his obligations, promise*, 
 
 r appointments, spoken or written. 
 
 M What is gone out of thy lips (halt thou keep and perform." 
 (Dent, xxiii. 14.) 
 
 4. By inviolable respect of truth in general, the 
 highest and holiest treasure of man. 
 
 " Purchase truth and tell it not, (also) wisdom, and i 
 and understanding." (Proverbs xxiii. 23.) 
 
 ADDENDUM. 
 
 It marten not what particular occupation a man has chosen, * long k 
 a honest and useful he deserves respect and honor, in the same proportion 
 M he is conscientious in his discharge of duty, and desirous to be useful to 
 the human family to the best of his ability. There is no difference, in thk 
 point, between the most humble day laborer and the loftiest genius, each i* 
 LM proper sphere. Society needs all of them, therefore they are. 
 
 " Every man to his service and to his burden." (Numben 
 iv. 19.) 
 
 146. The third special duty man owes to himself is 
 to overcome the selfishness of his nature, by holineai 
 and wisdom. 
 
 " And I will betroth thee unto me for ever. And I will betroth 
 thee unto me in justice and judgment, in grace and mercy. And I 
 will betroth thee unto me in truth ; and thou shalt know (and love) 
 God." (Hosea ii. *i.) 
 
 147. Holiness is perfect moral freedom. 
 
 148. The fourth word of the Decalogue commandb 
 eelf-sanctification. "Remember the Sabbath day to 
 mctify it;" but man can sanctify a day by self-sano- 
 tification only. 
 
 " And ye shall sanctify yourselves, and. ye shall be holy ; for I a* 
 God your Lord." (Leviticus xx. 7.) 
 
 (113.) How o> art rae perform thli second duty, 1, 2, 3, 4? (146.) Which to 
 m&n'e third special duty to himself ? (147.) What in holinw? (148.) Doe* UM 
 Decalogue command elf-ianctiflcation ?
 
 54 
 149. Man sanctifies himself: 
 
 1. By self-inquiry, to ascertain the motives of hh 
 icings, in order to strengthen the noble and to over- 
 some the mean ones. 
 
 unto me a pure heart, O Lord, and renew in me a 
 spirit." (Pkalmli. iz.) 
 
 2. By cheerful subjection of his will, desires, and 
 wishes to the will and law of God. 
 
 " And ye sh-iH not follow after jour heart and after your eyes, 
 your passions lead you , but ye shall remember and do all my conk- 
 mandments, and M holy to your Lord." (Numbers XT. 39, 40.) 
 
 3. By the continual practice of virtue and right- 
 eousness, especially meekness and frugality, justice 
 and charity in words and deeds, and in unexceptional 
 
 adherence to truth. 
 
 
 
 " And ye shall obserre my ordinances and do them ; I *m God 
 who sanctifieth you." (Leviticus xx'. 8.) 
 
 4. In the days of trial and affliction especially, by 
 humble submission to God's decrees, with the firm 
 faith that God sends affliction to purify, elevate, and 
 sanctify the soul of the sufferer. 
 
 " On the day of my distress, I will call on thee, for thoo wih 
 answer me." (Psalm Ixxxvi. 7.) 
 
 6. By repeated elevation of the soul, in devotion or 
 meditation, to God and truth. 
 
 " Better is unto me the law of thy mouth than thousands at foM 
 and silver." (Psalm cxix 72.) 
 
 150. Wisdom is intellectual freedom. 
 
 <H.) How does mn sanctify himself, 1,2,8, 4, 6? (160.) What U vUdoa >
 
 55 
 
 151. The fourth word of the Decalogue command* 
 intellectual self-improvement. It ordains, to observe 
 i weekly Sabbath day "to God thy Lord/' which 
 means, in intellectual advancement upward, toward 
 God. 
 
 152. Man acquires wisdom : 
 
 1. By inquiring into God's works and words, ascer- 
 taining His own thoughts and His will, revealed 
 therein. 
 
 " The commencement of wisdom is the fear of God ; and the 
 knowledge of the saints is intelligence." (Proverbs ix. 10.) 
 
 2. By reading good books or listening to instructive 
 lessons on God's works and words. 
 
 " From all my teachers have I obtained intelligence ; for thy testi- 
 monies are my delight." (Psalm cxix. 99.) 
 
 3 By proper reflection on the knowledge acquired. 
 
 "Say to wisdom, thou art my sister, and call intelligence thy 
 chosen friend." (Proverbs vii. 4.) 
 
 4. By doing all this with love for wisdom and 
 reverence for God's revelations. 
 
 " Let these words, which I command thee this day, be upon thy 
 heart." (Deut. vi. 6.) 
 
 153. By holiness and wisdom, man elevates himself 
 to his position in the human family, and unites himself 
 with God, eternal truth and eter'nal goodness. 
 
 " And I, to draw near to God is good to me ; I have put my trait 
 in God, the Ruler, to announce all thy messages." (Psalm 
 Ixxiii. 28.) 
 
 1 54. The fourth special duty man owes to himself 
 IB to be free, politically, morally, and intellectually. 
 
 " And ye shall proclaim freedom throughout the knd, unto aD the 
 inhabitants thereof." (Leviticus xxv. 10.) 
 
 (151.) Doea the Decalogue command intellectual gelf-improYpment ? (1M.) 
 Bow must man acnulre wisdom,!, 2, 3, 4 ? (153.) What does man attain b) 
 bollneee and wisdom ? (164.) Which is man's fourth special duty to himself T
 
 56 
 
 155. The fourth word of the Decalogue is the com- 
 mandment of freedom. One day, at least, out of 
 aeven, every human being shall be free to perform hi* 
 duties to himself. 
 
 " And thou shalt remember that thou bait been a servant in tht 
 land of Egypt." (Deut. T. 15.) 
 
 156. God alone is man's king, ruler, lord, and 
 master, and none besides Him. 
 
 " Ye shall walk after God, your Lord, fear Him, observe His com- 
 mandments, hearken to His voice, serve Him, and cling to Him 
 only." (Deut. xiii. 5.) 
 
 XIL 
 THE SABBATH. 
 
 157. The fourth word of the Decalogue implies th 
 duties of man to himself, and expresses the special 
 duty of observing the weekly Sabbath. 
 
 " And thou shalt call the Sabbath a delight, the holy day of Oo4 
 honorable." (Isaiah Ivii. 13.) 
 
 168. The object of the weekly Sabbath is, to remind 
 very person of his duties to himself, as the child of 
 the living God. 
 
 "And he liull tay on thii day, Behold this is our Lord s we wall 
 6u Him, and He will fcave us ; this is God : we wait for Him j w 
 will be glad, and we will rejoice in His salvation." (Isaiah xxv. 9.) 
 
 159. The Sabbath is to be spent in rest from labor, 
 in grateful enjoyment of God's gifts, in the sanctifica- 
 tioii of our moral nature, in the cultivation of our in- 
 tellectual abilities, and in proclaiming freedom to 
 ourselves and our fellow-men. 
 
 ** So thou (halt delight in God." (Isaiah Iviii. 14.) 
 
 (ISA.) I* the duty 
 to K and rnler T 
 od what expreM ? 
 &Uw konld the Sabbath be spout ? 
 
 y of freedom taught in the Decalogue? (166.) Who is man'* 
 (167.) What doe* the fourth word of the Decalogue Imply. 
 (168.) Which to the object of the weekly Sabbath ? (fltj
 
 57 
 
 160. Whatever leads to any or all these ends is 
 called a Hitsvah, a duty; whatever disturbs us in 
 reaching these ends is called an Aberah, a transgres- 
 on, on the Sabbath day. 
 
 xm, 
 
 MAN'S DUTIES TO HIS FELLOW-MAH. 
 
 161. Man's duties to his fellow-man must be, to se- 
 cure to him the same rights and privileges which each 
 of us claim, in Order to attain perfection and happi- 
 ness. 
 
 M One law and one statute shall be for you, and the stranger that 
 sojourneth with you." (Numbers xv. 1 6.) 
 
 162. Every person may claim the following rights . 
 
 1. To live in health and have the free use of his 
 limbs. 
 
 2. To live in domestic peace and happiness. 
 
 3. To possess shelter, raiment, and food. 
 
 4. To maintain his self-respect, and to establish a 
 good reputation among others. 
 
 5. To attain holiness and wisdom. 
 
 6. To be free in the exercise of all his 'rights. 
 
 163. It is the duty of all men, hence of every gov- 
 ernment or state, to respect, protect, and secure these 
 rights to every person. 
 
 " Justice, only justice shah thou pursue, in order that thou mayest 
 live." (Deut. xvi. ao.) 
 
 164. These rights are called civil and religious lib- 
 erty. 
 
 " For the children of Israel are my servants." (Leviticus 
 rxv. 58.) 
 
 (100.) What is a Mitsvah and what an Aberah on Sabbath? (161.) Which 
 OHt be man's dn ie to hii fellow-man? <162.) What rights may every person 
 claim? (163.) What i the duty of the State? (164.) What are thos righto
 
 58 
 
 165. The main duty in the discharge of our obliga- 
 tions to our fellow-man is, to obey the laws of the 
 country ; to serve, assist, and support the government 
 in its discharge of duty ; to protect the country against 
 rebellion or invasion ; and to exert ourselves to make 
 her laws and institutions just, wise, and beneficient to 
 all. 
 
 166. The fifth word of the Decalogue implies man's 
 duty to the government, which exercises the authority 
 originally given to the parents in each family. 
 
 "According to the law as they will teach thee. and the statute u 
 they will tell thee, thou shall do ; thou shalt not turn aside from, the 
 word, as they will tell thee, to the right or to the left." (Deal, 
 xvii. ii.) 
 
 167. As many rights as every person may claim, so 
 many special duties he has to discharge to his fellow- 
 man ; therefore we have six special duties to our fel- 
 low-men. 
 
 168. The first special duty to our fellow-man is to 
 protect his life, health, and limbs, which is the corn- 
 mandatory of the sixth commandment, "Thou shalt 
 not kill." 
 
 169. We perform this duty especially: 
 
 1. By removing and obviating whatever threatens 
 danger or injury to others. 
 
 " When thou buildest a new house, thou shalt make a battlement 
 for thy roof; that thou bring not blood upon thy house, if any one 
 were to fall from there. (Deut. xxii. 8.) 
 
 2. By cautioning our fellow-man against existing 
 danger or threatening injury. 
 
 "Thou (halt not hate thy brother in thy heart." (Leviticus 
 m. 17.) 
 
 (105.) What Is man's main duty to his fellow-man ? (106.) Which word of the 
 sVealogue implies our duties to the government? (167.) How many special 
 fatten to onr neighbor d-> we have ? (168.) Which is the first of thaw special 
 4Ues ? (189.) How must this duty ' * especially performed '.
 
 59 
 
 3. By assisting all persons in danger, peril, distress, 
 or disease. 
 
 " Thou shall not stand upon the blood of thy neighbor : I am 
 God." (Leviticus xix. 16.) 
 
 170. The sixth commandment is violated also by 
 him who strikes a person. 
 
 "And he (Moses) said to the wicked one, Why smitest thou 
 thy neighbor?" (Exodus ii. 13.) 
 
 171. The second special duty to our fellow-man is 
 to protect him in his domestic peace and happiness, 
 which is the commandatory of the seventh command- 
 ment, " Thou shalt not commit lewdness." 
 
 172. We perform this duty especially: 
 
 1. By the purity, chastity, and fidelity of each mem- 
 ber of every family. 
 
 "Above all worth guarding, keep thy heart, for out of it are the 
 issues of life." (Proverbs iv. 23.) 
 
 2. By the use of kind, charitable, and respectful 
 language only, in the family as well as outside thereof. 
 
 " Remove from thee frowardness of mouth ; and perverseness of 
 lips put away far from thee." (Ibid. 24.) 
 
 3. By encouraging one another to piety, righteous- 
 ness, and charity. 
 
 " Let grace and truth never forsake thee : bind them upon thy 
 throat j write them upon the tables of thy heart ; and thou wilt find 
 favor and a good understanding with God and man." (Ibid iii. 3, 4.) 
 
 4. By obedience, respect, and love of the children to 
 their parents, spouses, sisters, and brothers among them- 
 selves ; by the love and tender care of parents for their 
 children ; by the dutiful and upright conduct of do- 
 mestic servants ; and by the humane and liberal treat- 
 ment accorded them. 
 
 " Keep, my son, the commandments of thy *tther, and neglect not 
 the teaching of thy mother." (Ibid. vi. ao.) 
 
 (170.) Howls the iixth commandment also violated? (1T1 ) Which Ii th 
 Meond special duty to our fellow-man? (172.) How must thia duty b eiie- 
 flutuy performed?
 
 
 60 
 
 173. The seventh commandment prohibits all in- 
 decencies in wishes, looks, miens, or words, in books 
 or pictures, or in any other way. 
 
 174. The third special duty to our fellow-man is, to 
 protect him in the possession of his property, and to 
 assist him in getting shelter, raiment, and food, which 
 is the commandatory of the eighth commandment, 
 " Thou shalt rot steal." 
 
 175. We perform this duty especially: 
 
 1. By permitting neither ourselves nor others to ob- 
 tain our neighbor's property by fraud, stealth, or 
 violence. 
 
 " Remove not the ancient land-marks, and into the fields of the 
 fatherless must thou not enter : for their Redeemer is strong 5 he will 
 plead their cause with thee." (Proverbs xxiii. 10. n.) 
 
 2. By bestowing personal care upon our neighbor's 
 property. 
 
 " If thou seest the ass of thine enemy cowering under his burden, 
 and abstainest from unloading him, thou shalt surely be forsaken 
 with him.*' (Exodus xxiii. 5.) 
 
 3. By giving employment to the poor at fair wages, 
 or assisting him in obtaining it elsewhere ; or by fur- 
 nishing him the implements, material, or capital to 
 earn a livelihood by honest labor. 
 
 " If thy brother become poor, and his hand sinketh with thee, 
 then thou shalt assist him, be he stranger or sojourner, that he live 
 with thee.'' (Leviticus xxv. 35.) 
 
 4. By providing for the helpless and needy shelter, 
 raiment, and food, either from our own means or from 
 such public institutions which we support. (Deut. 
 xv. 7, 8.) 
 
 " Rob not the poor because he is poor ; neither oppress the needy 
 in the gate ; for God will plead their cause, and despoil the life of 
 those who despoil them " (Proverbs xxii. 22, 23.) 
 
 (173.) What does the seventh commandment prohibit ? (174.) Which is oar 
 third special duty to our fellow -man? (175.) How must this duty be performed 
 especially ?
 
 61 
 ADDENDUM. XXXIY. 
 
 The law mattes no provisions for beggars, and there should be none. 
 Proper care should be taken of the poor, needy, and helpless, that none need 
 beg. Every person has a right to live, hence also to the means of support. 
 If one has more than he needs, he owes support to him who needs it. To 
 refuse it is indirect robbery. The state, county, or municipality must pro- 
 vide for its poor. To do more and better for the poor, needy, helpless, wid- 
 ows, orphans, and strangers, than the state or county can, public societies and 
 charities ought to be supported by every good man. To render immediate 
 help where it is necessary, is the duty of every feeling person. 
 
 176. The fourth special duty we owe to our neigh- 
 bor is, to protect him in his honor and good reputa- 
 tion, which is the commandatory of the ninth com- 
 mandment, "Thou shalt not bear false (or vain) 
 witness against thy neighbor." 
 
 177. We perform this duty especially : 
 
 1. By unexceptional adherence to truth in our 
 words, promises, and appointments, bargains or con- 
 tracts. (Exodus xxiii. 7 ; Leviticus xix. 11 ; Proverbs 
 xii. 22.) 
 
 * He that practiceth deceit shall not dwell within my house ; he 
 that speaketh falsehoods shall not succeed before my eyes." (Psalm 
 ci-7.) 
 
 2. By forbearance to our neighbor's faults and defi- 
 ciencies, never to judge him uncharitably, and never to 
 speak of his faults, unless it be absolutely necessary 
 for the protection of others. 
 
 " Thou shalt not go up and down as a tale-bearer among thy peo- 
 ple." (Leviticus xix. 16.) 
 
 3. By treating every human being with the consid- 
 ration, respect, and courtesy due to the image of God. 
 
 " He that covereth transgression seeketh love : but he that re- 
 peateth a matter separateth confident friends." (Proverbs xvii. 9.) 
 
 (176.) Which is our fourth special duty to our neighbor ? (177.) How miurt 
 hia duty be especially performed ?
 
 62 
 
 4. By showing particular respect and gratitude to 
 the teachers and benefactors of humanity. 
 
 " Before the hoary head shalt thou rise up, and honor the face of 
 the old man." (Leviticus xix. 31.) 
 
 6. By taking proper care that no neighbor be de- 
 graded in his or in our estimation, by extreme pov- 
 erty, servitude, or even by punishment for crime. 
 (Deut. xxviii. 1-3.) 
 
 He that despiseth his neighbor is a sinner : but he that is gra- 
 cious to the poor, happiness will attend him. (Prov. xiv. zi.) 
 
 178. The fifth 'special duty to our neighbor is to af- 
 ford him the opportunities to develop his capacities 
 and elevate his nature to holiness and wisdom., 
 
 " Withhold no benefit from him to whom it is due, when if is in 
 the power of thy hand to do it." (Proverbs iii. 27.) 
 
 179. We perform this duty especially : 
 
 1. By securing religious liberty to every person, as 
 well as liberty of thought and speech. 
 
 " For unto me are the children of Israel servants ; they are mjr 
 servants, whom I have brought out of the land of Egypt : I, God, am 
 their Lord." (Leviticus xxv. 55.) 
 
 2. By establishing and supporting public schools to 
 diffuse profane knowledge, and religious schools for 
 the diffusion of divine truth ; houses of public worship 
 and public instruction and public libraries ; and sup- 
 porting every enterprise by which religion, learning, 
 and enlightenment are diffused. 
 
 " O that all of God's people were prophets, and God would pot 
 H'u spirit upon them !" (Numbers xi. 29.) 
 
 (178 ) Which is our fifth special duty to our neighbor 1 (178.) How most thto 
 specially fulfilled ?
 
 63 
 
 3. By making our own conduct an example of tioli- 
 ness, our words and deeds expressions of wisdom to 
 others. 
 
 "And there shall be blessed by thee all families of the earth.'* 
 (Genesis xii. 3.) 
 
 4. By supplying the means to the helpless and needy, 
 to attend public schools, places of worship and instruc- 
 tion'; persuading the ignorant and the erring ones to 
 incline their hearts to piety and their minds to 
 wisdom. 
 
 " The spirit of the Ruler, God, is upon me, because God hath 
 annointed me, to announce good tidings to the meek : he hath sent 
 me to bind up the broken-heaited, to proclaim freedom to captives, 
 and release to prisoners." (Isaiah Ixi. i.) 
 
 180. The sixth special duty to our neighbor is, to 
 protect his freedom. 
 
 " Thou shah have no other lords before Me.*' 
 
 181. We perform this duty especially :' 
 
 1. By granting equal rights to all. 
 
 2. By establishing, supporting, and protecting free 
 government and just laws. 
 
 "And God, your Lord, is your king." (i Samuel xii. 12.) 
 
 XIV. 
 THE FAMILY. 
 
 182. The fifth commandment of the Decalogue 
 opens man's duties to his fellow-man. Still, its special 
 import is, that children honor their parents. 
 
 "Let every man fear hit mother and hit father." (Leviticus 
 xi. 3.) 
 
 (180.) Which IB onr sixth special duty to man '/ (181.) How must it be ful- 
 tiled ? (182.) Which is the special import of the fifth commandment ?
 
 64 
 
 183. It is our duty to honor our parents by obedi- 
 ence, respect, attention, and forbearence, if they are 
 weak; by defence of their honor, support, and com- 
 fort under all circumstances. 
 
 ' The eye that mocketh at his father, and despiseth to obey h 
 mother, this shall the ravens of the valley pick out, and the young 
 eagles shall eat it." (Proverbs xxx. 17.) 
 
 184. In order to honor our parents, we must be 
 kind to those whom they love, such as their friend* 
 and relatives, or step-father, step-mother, half-brothers, 
 and sisters. 
 
 " The Creator of the speech of the lips (commands) peace. Peace 
 to him that is afar off, and to him that is near, saith God j and I 
 will heal him." (Isaiah Ivii. 19.) 
 
 185. It is the duty of parents to protect, support, 
 and educate their children; but it is no less every 
 child's duty to assist his parents therein. 
 
 186. The Decalogue begins the duties to our neigh- 
 bor with the commandment, "Honor thy father and 
 thy mother," because 
 
 1. All the duties of man to his neighbor must first 
 and foremost be fulfilled in the family. 
 
 2. The peace and happiness of society depend upon 
 the good government of the family. 
 
 3. Our parents are our greatest benefactors and first 
 teachers. 
 
 4. Gratitude to our benefactors ana respect to our 
 teachers are virtues, without which man can not be 
 good, and society can not be happy. 
 
 (183.) What is the child's duty to his parents ? (184.) Whom else maul a dtltt- 
 ftal child honor ? (185.) Which is the dnty of parents to their children 1 (18<J.) 
 Why begins the Decalogue the duties to our neighbor with " Honor thy fathr 
 and thy mother 1"
 
 65 
 
 187. Whoever has done auy thing for the lasting 
 benefit of man, is also our benefactor, as well as those 
 T"ho bestow immediate kindness upon us. 
 
 188. Whoever teaches by noble example, by good 
 books or public lessons, is also our teacher, as well as 
 those who immediately instruct us. 
 
 MAN'S DUTIES TO OTHER CREATURES. 
 
 189. The fourth commandment of the Decalogue 
 implies duties of man to the animals. Thy ox and thy 
 ass also should be given a weekly day of rest. 
 
 190. The Bible specifies, in different laws, duties to 
 the animals, all of which are contained in the com- 
 mandment, not to abuse or maltreat any animal, be- 
 cause every kind of cruelty is abominable. (Exodus 
 xiii. 4, 5; Deut. xxii. 4, 6, 7, 10; xxv. 4.) 
 
 " A righteous man careth for the life of his beast 5 but the mer- 
 cies of the wicked are cruelty." (Proverbs xii. 10.) 
 
 191. Hunting or otherwise killing, teasing, or tor- 
 menting innocent animals for amusement or pastime 
 is wicked. Esau was a hunter. 
 
 192. The Bible also prohibits the wanton destruc- 
 tion of fruit trees, and commands not to destroy or 
 waste God's gifts to his creatures. (Deut. xx. 19, 20.) 
 
 " Thy righteousness is like the loftiest mountains, thy justice like 
 the great deep; thou helpest man and beast, O God. (Psalm 
 xxxvi. 7.) 
 
 (187 1 Who Is our benefactor? (188.1 Who is our teacher? (189.) Which 
 commandment of the Decalogue suggests duties to the animals? (190 * Which 
 U the main commandment in this respect .' (191.) IB it right to km animals for 
 pastime ? (192.) What else of thii natnre does the Bible prohibit T
 
 66 
 
 XVI. 
 THE OBJECT OF THE LAW. 
 
 193. By the conscientious practice of these duties, 
 from pure and noble motives, man remains in cove- 
 nant with God ; he learns to love God and man, the 
 Creator and His creatures ; he developes and elevates 
 his nature to perfection, immortality, and happiness, 
 here and hereafter ; he advances from the creature to 
 the child of God. 
 
 " The fear of God is the source of life, to avoid the snare* of 
 death." (Proverbs xiv. ay.) 
 
 DIDO VVH n p "I "Righteousness will rescue from 
 death." 
 
 XYIl. 
 D'pn CHUCKIM AND MISHPATIM. 
 
 194. CHUCKIM are " ordinances," in the Law of 
 Moses, concerning the mode of worship, the cleanness 
 ind health of the body, intermarriage, and outward 
 lational distinctions. 
 
 195. MISHPATIM are "statutes," in the Law of 
 Moses, concerning the government of the Hebrew peo- 
 ple and the administration of justice. 
 
 196. The Chuckim and Mishpatim are called the Law 
 of Moses, or the Mosaic Law, because Moses taught 
 them to Israel as the best means to carry out the Law 
 of the Covenant in the land of Palestine. (Deut. iv. 
 5-8 ; vii. 1-3.) 
 
 (193 1 To what leads the conscientious practice of these duties ? (194.) What 
 are Chuckim ? (195.) What ara Mishpatim ? (196.) How are the Chnckim aod 
 Mishpatim together called?
 
 67 
 
 u And God commanded me at that time to teach you ordinances 
 and statutes, for you to do them in the land to which you paw over 
 to possess it." (Deut. iv. 14.) 
 
 197. There are eternal principles in the Chuckim 
 tnd Mishpatim, which every Israelite ought to know, 
 to understand, and to reduce to practice. 
 
 " And God our Lord hath commanded us to do all these ordi- 
 nances, in order to fear God our Lord; that it may be well with us all . 
 the days, and that he keep us alive (in eternity) as on this day. 
 (Deut. vi. 114.) 
 
 198. According to the letter, the Chuckim and 
 Mishpatim were obligatory on Israel and in the Land 
 oi Palestine only, as expounded, amended, or changed 
 by the Council of Elders, afterwari called the Sanhe- 
 drin. (Deut. xvii. 8-13.) 
 
 " And thou shalt do according to the word which they shall tell 
 thee, from that place which God thy Lord will choose. And thon, 
 shalt observe to do all as they will teach thee." 'Ibid, 10.) 
 
 ADDENDUM. XXXY. 
 
 Biblical lawi were changed during the period of history recorded in the 
 Bible j so afterward the laws, amendments, and changes could be made, 
 which are recorded in the Mishnah and Talmud. [Compare Deut. xxv. 5 
 to 10, and Ruth iv. ; Levit. xxiii. 42, 43, and Nehemiah xiii. 13 to 18; 
 Exodus vi. 14, 15, 1 6, and a Chronicles xxxv. 18; Exodus xxvi., and I 
 Kings vii., especially Exodus xxv. 18, and I Kings vi. 13; Exodus xx. 4, and 
 i Kings vii. ay to 37, Exodus XXT. 31, and i King* vii. 49; Exodus xxx. 
 1 8, and i Kings vii. 38. The rabbinical passages in support of this paragraph 
 are compiled in "The Israelite," rolume a, numbers 40, 41, 41.] 
 
 199. In all Mishpaiim, the Israelite must submit to 
 the laws and institutions of the country in which he 
 lives ; but it always remains his duty to have the 
 
 (107 ) What is contained in the Ohnckim and Mishpatim ? (198.) When and 
 where were the Ohnckim and Mlihpatim obligating according to the letter ?
 
 68 
 
 laws and institutions of his country harmonized with 
 the Law of the Covenant and the principles contained 
 in the Mishpatim. 
 
 " And seek the welfare of the city whither 1 have banished you, 
 and pray in its behalf unto God; for in in welfare shall ye fart 
 well." (Jeremiah xxix. 17.) 
 
 200. Those Chuckim, which are still observed by all 
 Israel, as the means of divine worship, or as the signs 
 of our unity as a religious body, are obligatory on 
 every one in Israel, as a member of the great congre- 
 gation, established by God himself. 
 
 " The congregation shall have one ordinance with you, and the 
 stranger who sojourns among you ; an eternal ordinance for your 
 generations, as ycu so shall be the stranger before God." (Nnm- 
 bers xv. 16.) 
 
 201. Every religious body in Israel, be it a congre- 
 gation, a synod of congregations, or a conference of its 
 learned men, has the right to establish for itself, how 
 those Chuckim should be observed and practiced, 
 in order to become better means of divine worship, or 
 better signs of Israel's unity, in their respective age 
 and place. 
 
 " When they who fear God, have spoken often one to another 
 then God hath hearkened and heard it j and it shall be written in the 
 book of memorial before him, for them who fear God and think upon 
 His name." (Malachi iii. 16.) 
 
 202. The main Chuckim still observed by all Israel, 
 are divided in holy reasons, holy places, and holy 
 observances. 
 
 (199.) What is the Israelite's duty in regard to the Mishpatim in 
 country ? (200.) Which Chnckim are obligatory upon the Israelite as a m 
 of the congregation? (201.) Who has the right to change them? (202.1 Ho 
 re the main Chuckim, which are still obscryed, dirided? 
 
 member
 
 XYIII. 
 HOLY SEASONS. 
 
 203. Every great and good idea should be given a 
 special place and time, where and when to be im- 
 pressed on the mind of those who seek God and truth. 
 
 204. The Holy Seasons ordained in the Law, convey 
 great and good lessons, which it is necessary to refresh 
 in our mind as often as possible. 
 
 205. Beside the weekly Sabbath and the New Moon, 
 the Law ordains five holy seasons or feasts : 1. The 
 Feast of Passover, HD) ; 2. The Feast of Weeks, 
 fWQB>; 3. The Feasts of Booths, n"OD; 4. The 
 Day of Memorial or New Year, [TOM QV or J^N") 
 njJiTf ; and 5. The Day of Atonement, D')133n D^ 
 [Exodus xii.; xxiii. 12 to 17; xxxiv. 18 to 24; Le- 
 viticus xvi. 29 to 34 ; xxiii. ; Numbers xxviii. 11 to 
 31 ; Deuteronomy xvi. 1 to 17.] 
 
 206. The day of New Moon is not a day of rest but 
 of peculiar worship, to mark the change of seasons by 
 devotional practices. (2 Kings iv. 23; Isaiah i. 13 
 14 ; Ixvi. 23.) 
 
 207. The Passover-feast lasts seven days, from the 
 fifteenth day of the first month, called Nissan. (Ex- 
 odus xii. 2.) It is also called feast of Unleavened 
 Cakes, on account of this kind of bread which is to re- 
 place the ordinary kind during this feast. (Ibid. 15.) 
 The first and last days are " holy convocations," when 
 
 Hof^ Sea^o* 1 8 ^ nl f e ] er * B - reat ai ) d good idea ** K 1 11 ? (204.) What do the 
 :0.) Is the day of New Moon a day of real? (aOT^What^TpLach ? h *
 
 70 
 
 no gervile labor should be done. The five intervening 
 days are days of labor and peculiar worship, called 
 
 tt/IDilvln, Choi Hammied. 
 
 208. The Feact of Weeks, or Pentacost, lasts one day, 
 ti'3 sixth day of the third month, called Sivan, the 
 fiftieth day after ihe fivat day of Passover. It is ap- 
 pointed for & " holy convocation," when no servile 
 labor should be done. 
 
 209. The Feasts of Booths, or Tabernacles, lasts 
 seven days, from the fifteenth day of the seventh 
 month, called Tishri, to conclude with the Feast of 
 Conclusion, my >r W, the eighth day. The first 
 day of the Feast of Booths and the Feast of Conclusion 
 are "holy convocations," when no servile labor should 
 be done; the intervening six are days of labor and 
 peculiar worship, called ~lJ710n 7*111 
 
 210. These feasts are called D'Sn W^W, the three 
 seasons for holy convocations, or Q^ID 0*0', the good 
 days. 
 
 211. The Passover-feast is a memorial of the deliv- 
 ery of Israel from the Egyptian bondage. The Feast 
 of Weeks is a memorial of the revelation of the Deca- 
 logue on Mount Sinai. The Feast of Booths is a mem- 
 orial of God's protection in the wilderness where Israel 
 sojourned forty years. 
 
 212. The lessons conveyed by the feasts are these : 
 1. The Passover teaches that God is our only Re- 
 deemer and Savior, who has decreed that all men shcuid 
 be free and equal. 
 
 (208.) When is Shabuoth ? (209.) When is Succoth ? (210.) How are the** 
 feasts called ? (11 1.^ Of what are these feasts memorials? (212.) Which ar 
 the lessous conveyed by these feasts, 1,2, 3, 4?
 
 71 
 
 2 The Pentacost teaches that God alone is the law- 
 giver of man, and all laws must be in harmony with 
 His holy will. 
 
 3. The Feast of Booths teaches that God protects, 
 blesses, and guides all his children, and that thanks- 
 giving is due to Him alone. 
 
 4. Israel observes no feast or holiday in memory of 
 any person, however great or good he may have been; 
 God's special revelations, in history or in nature, are 
 the causes of Israel's feasts. 
 
 213. The three feasts should be distinguished : 
 
 1. By rest from all unnecssary labor 
 
 2. By worship and thanksgiving to the Almighty, 
 in the midst of the congregation. 
 
 3. By fixing upon our minds the special lessons 
 which each feast conveys. 
 
 4. By the grateful enjoyment of God's gifts, together 
 with the poor, the needy, the widow, the orphan, and 
 the strangers, for whom we have provided from our 
 wealth. 
 
 214. The Day of Memorial, also called Day oi 
 ' blowing the Trumpet (Numb. xix. 1), and Day oi 
 
 Judgment (Psalm Ixxxi. 4, 5), lasts one day, the first 
 day of the seventh month, called Tishri. It is consid- 
 ered the civil New Year, H^H PHI (Ezekiel xlii). 
 
 215. The tenth -day of lishri is TlQD DV, Day of 
 Atonement, the " Sabbath of Sabbaths." 
 
 (213 > By what should these three feasts be distinguished. 1, 2, 3, 4? 
 (2U ) When IB Bosh Hashanah? (215.) When is Yom Kippur?
 
 72 
 
 216. These two days, Rosh Hashanah and font 
 Kippur, are called D"N"nJ D'O', "the awful or sublime 
 days," because they are appointed for most serio'ia 
 reflection on our conduct toward God and man. 
 
 217. The ten days beginning with Rosh Hashanah 
 and ending with Yom Kippur are called m&^ 
 flDlfcT) *O>, "the ten days of penitence," because they 
 are appointed for repentance of sin, amendment of con- 
 duct, and elevation of character. 
 
 218. The Rosh Hashanah conveys these lessons: 
 
 1. God is the Providence, King, and Judge of man- 
 kind. 
 
 2. Every man is responsible to his Maker for all 
 his doings and omissions, all of which are fully known 
 to Him. 
 
 3. God renders to every man his due. He rewards 
 the righteous and punishes the wicked. 
 
 4. No man must expect of Providence more than 
 that which God's grace and justice bestow. 
 
 219. The Yom Kippur conveys these lessons: 
 
 1. He who falls may stand erect and straight after 
 he has risen again. He who deserts the straight path 
 and chooses crooked by-ways may return to the level 
 path and walk in it. So may the sinner return to the 
 path of righteousness and be pious. 
 
 2. By our sins we cause not God to desert us, but 
 ourselves to desert God ; therefore WE must return to 
 God, and whenever we return we are deserted no 
 longer. 
 
 (no.) Why are these two day called Yomim Noraim? (217.) Why are inM 
 tea days called Asereth Yemai Teshubfth ? (218.) Which are the lessons 01 RoA 
 Baahauah, 1, 2,3, 4? (219.) Which lessons conyeyi the Yom Kippur '
 
 73 
 
 3. Our pride, vanity, haughtiness, sinfulness, and 
 wickedness will not offend the immutable Deity, but 
 benight our souls, lead us to forget our duties, and 
 wrong our neighbor. If the darkness of sin be re-' 
 moved, and our neighbor appeased by our own repent- 
 ance, we must behold again the light of truth and 
 virtue. 
 
 4. God punishes only for the sake of correction, for 
 He is most gracious. If we punish ourselves for our 
 misdeeds, and remorse and repentance are the worst 
 punishment God would not punish us again, for He 
 is infinitely just. 
 
 220. The Rosh Hashanah should be distinguished : 
 
 1. By remembering the blessings of God which we 
 enjoyed in the past year ; the happiness and grief that 
 passed through every heart; the good or evil doings 
 that every one entered into the book of eternal mem- 
 ory ; how much better or worse we have grown the 
 past year, and what lot we deserve in the coming from 
 the hands of our Maker. 
 
 2. By placing ourselves in judgment before God and 
 our own conscience. 
 
 3. By awaking to a full recognition of our sins, and 
 the repentance thereof. 
 
 4. By prayer to God, to enlighten our souls and 
 strengthen our minds, to behold truth, and to love 
 goodness; that we might deserve His blessings here 
 and hereafter. 
 
 (820.) How should th.- Rosh Haahanah be diltinguished ?
 
 74 
 
 221. The Days of Penitence should be distinguished; 
 
 1. By repentance of sin, and humiliation before God, 
 ind before our neighbor whom, we have wronged or 
 
 f)ffended. 
 
 2. By special acts of charity and deeds of generosity. 
 
 3. By sincere forgiveness to all who wronged or of- 
 fended us. 
 
 222. The Yom Kippur is to be distinguished : 
 
 1. As a day to be devoted entirely to making atone- 
 ment before God for our sins ; to sanctify and elevate 
 our moral nature to God ; and to be reminded of the 
 everlasting Sabbath in the world of the spirits. 
 
 2. To declare the dominion of the spirit over the 
 body, by abstaining from all earthly enjoyment, and 
 occupying ourselves exclusively with holy thoughts, 
 which is the true Sabbath of the soul. 
 
 3. To invigorate our souls with new strength by the 
 grace and mercy of God and our communion with 
 Him. 
 
 4. To be reunited in peace and love with our 
 fellow-man. 
 
 223. Atonement is made before God for our sins, by 
 sincere repentance of our wickedness, and humiliation 
 before God; by making good with our neighbor in 
 whatever we sinned against him, and coming to the 
 firm determination to sin no more. [Exodus xxxiv. 7 
 1 Kings viii. 46 to 50 ; Isaiah xliv. 21, 22 ; Iv. 6, 7 ; 
 Ezekiel xviii. 21 to 23, 31, 32; Jonah iii.; Psalm 
 xxv. 8 to 11 ; xxxii. 5; xxxiv. 18 ; li. 18, 19 ; oxxx. 
 7, 8 j Proverbs xvi. 6.] 
 
 (2MJ How should the Yemai Teshubah be distinguished ? (2Ui.) How U tte 
 TOM Kippur to be distinguished ? (223.) How is atonement made 7
 
 70 
 
 224. The Purim-day, the fourteenth of the twelfth 
 month, followed the next day by Shushan-Purim, in 
 remembrance of the rescue of Israel by Esther and 
 Mordecai from the destruction, schemed against them 
 by Haman as the Book of Esther narrates is a day of 
 feasting, rejoicing, and sending presents to the poor, 
 and to friends ; but it is not a holy day. (Esther 
 Ls. 20, etc.) 
 
 225. The Banukah (days of dedication), begin the 
 twenty-fifth day of the ninth month, called Kislev, to 
 last eight days. It is a memorial of the victories of 
 tkc Asmoneans or Maccabees over the Syrians, in the 
 time of Antiochus Epiphanes; the re-dedication of the 
 Temple of Jerusalem, after it had been defiled by the 
 oppressors, and liberty and independence thus regained 
 for Israel by its immortal heroes. In commemoration 
 of that joyous time, lights are kindled in every house 
 during those eight nights, and additional prayers re- 
 cited ; but they are no holy days. 
 
 226. The fast days instituted on account of national 
 calamities, and other causes, are no longer observed by 
 all Israel. 
 
 "Thus saith the God Zabaoth, the fast of the fourth month 
 ^Tamuz), and the fast of the fifth month (Ab), and the fast of the 
 seventh month (Tishrai), and the fast of the tenth month (Tebeth), 
 ihall become, to the house of Judah, gladness, joy, and goodly feastt- 
 only love truth and peace." (Zechariah viii. 19.) 
 
 (224.) When and what is Purim ? (225.) When and what is Hanuk.h? (226 ) 
 Bo we itill observe the public fast-days ?
 
 76 
 
 227. All feasts and holy days in Israel begin with 
 the previous evening; as the biblical day is computed. 
 (Leviticus xxiii. 32.) 
 
 XX. 
 
 HOLY PLACES. 
 
 228. Holy places are those where men meet to 
 worship God, to teach or learn His will, to devise 
 means for the public welfare, or to provide for the 
 poor, the sick, the helpless, or the stranger. 
 
 "At every place where I will cause rry name to be remembered, 
 I will come to thee and bless thee." (Exodus xx. 24.) 
 
 229. Burial grounds also are considered holy, be- 
 cause there rest in peace the remains of good people, 
 and many a devout prayer is there offered up to God. 
 
 230. The holy places are jailed in Hebrew Mikdash, 
 the sanctuary or the temple ; Beth Hak-keneseth, the 
 synagogue or the meeting-house ; Beth Ham-midrash, 
 the school-house, or the academy. The burial ground is 
 called Beth Olam, the house of eternity, or also Beth 
 Chayim, the house of life. 
 
 231. It is the duty of every Hebrew community to 
 erect and sustain such holy places, for worship, instruc- 
 tion, charity, and decent burial. 
 
 " And they shall make a sanctuary unto me, and I will dwell 
 among them." (Exodus xxv. 8.) 
 
 (227 ) When do the feasts begin? (228.) Which are holy places? (229.) How 
 are burial grounds looked upon ? (230.) How are the holy p!acf- called i 
 Hebrew? (231.) What is the duty of every Hebrew community concerning thmV
 
 77 
 
 232. It is the duty of every Israelite to respect, 
 hono*r, frequent, uphold, and support those holy places, 
 to the best of his abilities. 
 
 " Ye shall observe my Sabbaths, and ye shall revere my sanctuary ; 
 I am God." (Levit. xix. 30.) 
 
 233. God is especially revealed in those holy places : 
 in the worshiping soul, in the words of him who teaches 
 light and truth, and in the hearts of those who delight 
 in divine instruction. 
 
 " O send thy light and thy truth ; they shall guide me, and lead 
 me to thy holy mountain, and thy habitation." (Psalm xliii. 3.) 
 
 234. There is in every Hebrew temple a Sepher 
 Thorah, the Scroll of the Law, kept in the Aron Hak- 
 kodesh, the holy ark, as it was in the temple of Jerusa- 
 lem. No other symbols are necessary, and no images 
 are tolerated. 
 
 " Take this Scroll of the Law, and put it on the side of the ark of 
 the covenant of God your Lord ; and let it be there a testimony unto 
 thee." (Deut. xxxi. 16.) 
 
 23 j. Every house should be made a sanctuary by 
 daily devotions, divine instruction, virtue, and charity. 
 (Deut. xi. 18, 21.) 
 
 ADDENDUM. XXXYI. 
 
 Palestine is called the holy land, which it was, because : 
 
 I. The whole land was given to Irsaelin which to practice the laws of the 
 Lord, and prepare themselves for the great mission of conveying divine truth 
 to all men. So the whole land was considered one divine temple. 
 
 ^ The prophets and psalmists of the Lord, by their holy words, sanctified 
 that land to a temple of truth. 
 
 It is natural for every good man to be attached to the land where his an- 
 cestors rest in the dust, his glorious history was enacted, his prophets and 
 
 (2 ;2 ) Which is the duty of every Israelite to holy places ? (233.) How is 'God 
 especially revealed in those holy places? (234.) What is found in every Hebrew 
 temple ? (236.) What should every house be made ?
 
 78 
 
 bards touched the cords of the sacred lyre, and poured forth the glowing, dilu- 
 tion of inspired words, and his immortal heroes fought the battles of the Eord ; 
 therefore Palestine was the holy land. But it a now defiled by barbaram 
 and impiety ; it is the holy land no more. The habitable earth must become 
 one holy land ; this is the object of the Law. [Zechariah ii. 1410^ Psalm 
 cxiiL] 
 
 XXI. 
 
 HOLY OBSERVANCES. 
 
 236. Holy observances are symbolic doings to the 
 following purposes : 
 
 1. To convey to the mind lessons of truth concern- 
 ing God, His will, man's duties and hopes. 
 
 2. To move the human will to deeds of righteous- 
 ness and piety. 
 
 3. To express our feelings before God, and the yearn- 
 ing of our hearts for Him. 
 
 4. To invigorate our faith in God and His love. 
 
 237. Holy observances must be neither barbarous 
 nor cruel, neither ridiculous nor absurd, neither super- 
 stitious nor self-sufficient. (Deuter. xii. 29, 31.) 
 
 " And ye shall observe and do them for this is your wisdom and 
 your intelligence in the eyes of the nations, who will hear all these 
 ordinances and say, this great nation only is a wise and 'rtelligent peo- 
 ple." (Deut. iv. 6.) 
 
 ADDENDUM. XXXYH. 
 
 Symbolic actions arc required to convey ideas or sentiments to gross or weak 
 minds ; barbarous men express their feelings by wild gestures or gross sym- 
 bols ; words and songs are sufficient to instruct and edify the intelligent and 
 express every sentiment or thought. The sons and daughters of the covenant 
 have the solemn duty to be intelligent. Therefore if the temple of Jerusalem 
 
 (236.) What are holy observances ? (237.) What must holy observances no 
 tot
 
 79 
 
 hould ever be rebuilt no sacrifice would be made there, as we could not thui 
 be instructed or edified, or serve God with all our heart and all our soul. 
 God by destroying the Temple demonstrated His will that no sacrifice* should 
 be made. 
 
 Holy observances and symbols have often been changed in Israel, to cor- 
 retpond to the change of taste and intelligence in different generations and 
 places j and must always be changed accordingly, by the proper authorities. 
 
 238. The word, song, and music are the means em- 
 ployed in divine worship and instruction. (Numbers 
 x. 10, 11; Psalm 150; Chronicles xxv.) 
 
 " Give thanks unto God with the harp ; with the ten-stringed 
 paltry, sing unto Him. Sing unto Him a new song; play beautifully 
 amidst a triumphant shout." 
 
 239. According to ancient custom, the following 
 prayers are established : 
 
 1. The morning prayer, JV^l!"?!^, Shacharitk. 
 
 2. The evening prayer, 11(1 JO, Minchah. 
 
 3. The night prayer, DH^D, Ma'aril. 
 
 4. The additional prayer for New Moon and holidays, 
 now omitted in several congregations, fjDIO, Musaf. 
 
 5. The fifth and concluding prayer on the day of 
 atonement, nV^J, Neilah. 
 
 6. There is added to the Shacharith on the three 
 feasts, New Moon and Hanukah, a collection of Psalms, 
 
 called ^n, Hattel 
 
 7. Prayer after meal, flfOi! rO~O, Birchat, Ham- 
 mazon. 
 
 8. Prayer before retiring to rest, ITDOU *?# ]}&&> 
 Shema al hamittah. 
 
 9: Benedictions at the enjoyment of any of God's 
 gifts, by any of our senses, Or on beholding any curi- 
 osity of nature, or any great man, m3"O, Berachoth. 
 
 .438.) Which meant are employed in divine worship And instruction 7 (MO.) 
 Which prayers are established oy ancient custom ?
 
 SO- 
 lO. Penitential prayers during the ten days of peni- 
 tence, rnrv^o, Seiichoth. 
 
 240. Ten adults, men or women, are a congregation, 
 called Minyan, " the proper number." 
 
 241 . Three or more persons eating together on one 
 table, are also considered a congregation, which is called 
 Mezuman. 
 
 242. In congregational worship the Borechu, Kad- 
 dish, and Kedushah are added to the usual prayers, and 
 a section of the Law is read from the Sepher Thorah, on 
 the appointed days ; all of which is omitted in private 
 worship. 
 
 243. A section of the Law from the Sepher Thorah is 
 read on Sabbath (morning and evening), on New Moon, 
 feasts, Hanukah, and Purim, and every Monday and 
 Thursday. 
 
 244. On Purim the Book of Esther, or an abstract 
 thereof, is also read. 
 
 245. Every Sabbath and holiday, also, a section of 
 the Prophets is read, called Haptarah. 
 
 246. The piayers are divided in hymns or psalms of 
 thanksgiving, praise and adoration, and supplication 
 
 247. The hymns and psalms of thanksgiving, praise 
 and adoration are taken from the Bible, or composed 
 on Bible texts. 
 
 248. Prayers of supplication should be spontaneous ; 
 therefore the Hebrew ritual contains but few of them, 
 and they are general and in the plural number, so that 
 each prays for all. 
 
 /oi^?'X? ow many P er8 ns make Minyan ? (241 J What is a Meznman ? 
 (242.) What is added in congregational worship ? (243.) On what days is read from 
 the Sepher Thorah ? (244.) What is read on Purim ? (245.) When are section, 
 of the Prophets read ? (246.) How are prayers divide.1? (247 ) Where are the 
 kjtDs aad Psalms taken from .' (248.) How should the supplications be
 
 81 
 
 249. The Israelite is required to pray thrice every 
 
 day 
 
 1. That he always be reminded of God and His will, 
 and man's dependency on him. 
 
 2. That in time of peril, danger, or ^death, his sou) 
 be used and enabled to pray to God. 
 
 3. That he remain in perpetual communion with hi* 
 Heavenly Father. 
 
 ADDENDUM. XXXVffl. 
 
 The same Bible which teaches u* that God is immutable and govern* the 
 universe by fixed laws, also informs u that the best and wisest men prayed 
 in hours of affliction, and God heard and granted their petition, and there it 
 no contradiction in this. To pray sincerely means to express our full confi- 
 dence in God, that He can and will fulfill our wishes addressed to Him. This 
 unconditional confidence in and submission to God is of itself a lofty virtue, 
 the elevation of the soul to God, which must find its reward as virtue invari- 
 ably will. The reward of this virtue is : 
 
 i . Consolation and moral fortitude which he feels who prayed sincerely, as 
 response from heaven. 
 
 a. The fulfillment of his wishes if they are not against his own hap- 
 piness, inasmuch as he who prays acquires a moral excellency which 
 brings its own reward. 
 
 Often we address wishes to God the non-fulfillment of which results to 
 our welfare. Man is short-sighted. 
 
 250. Prayers must be short, in true devotion, and in 
 the language one understands best. 
 
 251. In public worship, part of the ritual and the 
 section from the Sepher Thorah are read in the Hebrew 
 language : 
 
 1. To maintain the unity of Israel in all places of 
 worship. 
 
 2. To keep the Israelite accustomed to the language 
 in which his Bible is written. 
 
 (249.) Why it the Israelite required to prj 00 often T (250.) How must all 
 prayer* b ? (251.) Why is part of tie public worship ID Hebrew ?
 
 82 
 
 3. To protect him against that sectarianism which 
 springs from various translations of the Bible. 
 
 4. To satisfy the religious feeling of the Israelite, to 
 whom the Hebrew words are most solemn and edifying. 
 
 252. The translations added to the Hebrew books 
 are intended for the use of those who do not understand 
 the Hebrew. 
 
 253. Public instruction in the house of worship b 
 given by the rabbi, preacher, or minister, who expounds 
 
 the Bible. 
 
 254. Every congregation must support a school for 
 the young ones, in which they learn the religion, lan- 
 guage, and history of Israel. 
 
 255. Every Israelite is required to read in the Bible 
 daily ; to expound it to himself, to the best of his abil- 
 ity ; and to teach it to his children. 
 
 ' And thou, Solomon, my son, know thou the God of thy father, 
 and worship him with an entire heart and with a willing soul." 
 (l Chronicles xxviii. 9.) 
 
 XXII. 
 OTHER CHUCKDL 
 
 256. Among the other Chuckim still observed by all 
 Israel are the rites of circumcision, of Jewish marriage, 
 of Jewish burial, and cleanness of body ; and the pro- 
 hibitions, not to marry a near relation, and not to re- 
 marry one's divorced wife, after she had been married 
 to another husband; not to eat the flesh of unclean 
 animals, or the flesh of animals killed by disease, by a 
 
 (252) VOT whoie ue are translations added to the Hebrew books ? (253.) Who 
 irfivs public instruction in the house of worship? (254.) What must eyory con- 
 cremation support? (255.) What is every Israelite required to do with tn 
 Bible? (256.) Which are other Chnckim still observed by all Israel /
 
 83 
 
 wild beast, or in a cruel manner, not to eat blood ; and 
 not to eat the flesh of animals not examined and de- 
 clared healthy. 
 
 257. In conclusion, let us know and understand this : 
 " The mysteries belong to God our Lord, and the mat- 
 ter revealed belongs to us and to our children forever, 
 to do all the words of this law." (Deuter. xxiz. 28.) 
 
 HOLINESS. 
 
 Be holy, man, the Lord commands, 
 
 Like angels, goodness, love ; 
 Lift up thine eye, thy heart, and hands 
 
 To God enthroned above ; 
 In yonder sea of starry light, 
 
 Where pure Seraphim shine, 
 Immerse thy soul with pure delight 
 
 Let holiness be thine. 
 
 To man, to God's own image cling 
 
 With love's refulgent fire, 
 The true and go >d to man to bring 
 
 Let be thy heart's desire. 
 For wisdom live, for virtue glow, 
 
 With God thy soul entwine, 
 An angel be o,n earth below 
 
 And holiness be thine. 
 
 The choicest gifts, all joys divine 
 
 By holiness are won ; 
 It's bliss from virtue's sacred shrine, 
 
 Salvation's precious sun. 
 The hallowed soul with rapture sings 
 
 The Lord's eternal praise, 
 She soars aloft on golden wings 
 
 To heaven's purest grace. 
 
 (257.) What ought we to kncnr and undentund in conclusion ?
 
 UNIVERSITY OF CALIFORNIA LIBRARY 
 
 Los Angeles 
 This book is DUE on the last date stamped below. 
 
 
 
 
 
 UBI 
 
 AF^ 2 4 196 
 
 \ 
 
 'w V ., 
 
 
 R E c JJ 
 
 MAIN LOAN 
 
 A.M. 
 7I8I9HOI11I12I1 
 
 FED 
 
 DESK 
 
 P.M. 
 
 2I3I4I5I6 
 
 A. 
 
 
 GH 
 
 i* E C fl V E 
 
 MAIN LOAN DESK 
 
 '.; ...v 1 
 
 : ' 
 
 D 
 
 ro 
 
 
 
 
 1-D-URL U 
 
 Form L9-20m-7,'61(C1437s4)444
 
 A 001 241 070 o 
 
 tM 
 
 $70 
 
 
 1888