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The seventh, eighth, ninth,

EXODUS.

and tenth commandments. A. M. 2513. 14 u Thou shalt not commit 17 - Thou shalt not covet thy

A. M. 2513. B. C. 1491.

B. C. 1491. An. Exod. Isr. 1. adultery.

neighbour's house, v thou shalt not An. Exod. Isr. 1. Sivan.

Sivan. 15 » Thou shalt not steal. covet thy neighbour's wife, nor his Thou shalt not bear false witness man-servant, nor his maid-servant, nor his ox, against thy neighbour.

nor his ass, nor any thing that is thy neighbour's. u Deut. v. 18; Matt. v. 27. Lev, xix. 11; Deut. v. 19; * Deut. v. 21 ; Mic. ii. 2; Hab. ii. 9; Luke xii. 15; Acts xx. Matt. xix. 18; Rom. xiii. 9; 1 Thess. iv. 6. Chap. xxiii. ); 33; Rom. vii. 7; xiii. 9; Eph. v. 3, 5; Heb. xiii. 5.- Job Deut. v. 20; xix. 16; Matt. xix. 18.

xxxi. 9; Prov. vi. 29; Jer. v.8; Matt. v. 28.

16 w

THE SEVENTH COMMANDMENT.

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4. All bad dispositions which lead men to wish evil to,

THE EIGHTH COMMANDMENT. or meditate mischief against, one another; for, says the

Against stealing and dishonesty. Scripture, He that hateth his brother in his heart is a

Verse 15. Thou shalt not steal.] All rapine and murderer. 5. All want of charity to the helpless and theft are forbidden by this precept; as well national distressed; for he who has it in his power to save the and commercial wrongs as petty larceny, highway roblife of another by a timely application of succour, food, beries, and private stealing : even the taking advanraiment, &c., and does not do it, and the life of the

tage of a seller's or buyer's ignorance, to give the one person either falls or is' abridged on this account, is less and make the other pay more for a commodity than in the sight of God a murderer. He who neglects to

its worth, is a breach of this sacred law. All withholding save life is, according to an incontrovertible maxim in of rights and doing of wrongs are against the spirit law, the same as he who takes it away. 6. All riot

of it. But the word is principally applicable to clanand excess, all drunkenness and gluttony, all inacti destine stealing, though it may undoubtedly include all vity and slothfulness, and all superstitious mortifica- political injustice and private wrongs, And consetions and self-denials

, by which life may be destroyed quently all kidnapping, crimping, and slave-dealing are or shortened; all these are point-blank sins against prohibited here, whether practised by individuals or by the sixth commandment.

the stale. Crimes are not lessened in their demerit by the number, or political importance of those who com

mit them. A state that enacts bad laws is as criminal Against adultery and uncleanness. Verse 14. Thou shalt not commit adultery.) Adul- before God as the individual who breaks good ones.

It has been supposed that under the eighth comtery, as defined by our'laws, is of two kinds; double, mandment, injuries done to character, the depriving a when between two married persons; single, when one of the parties is married, the other single. One prin- hence those words of one of our poets :

man of his reputation or good name, are included ; cipal part of the criminality of adultery consists in its

Good name in man or woman injustice. 1. It robs a man of his right by taking

Is the immediate jewel of their souls. from him the affection of his wife. 2. It does him a

Who steals my purse steals trash; wrong by fathering on him and obliging him to main

But he that filches from me my good name, tain as his own a spurious offspring—a child which is

Robs me of that which not enriches him, not bis. The act itself, and every thing leading to

And makes me poor indeed. the act, is prohibited by this commandment; for our Lord says, Even he who looks on a woman to lust after her, has already committed adultery with her in his

Against false testimony, perjury, &c. heart. And not only adultery (the unlawful commerce

Verse 16. Thou shall not bear false witness, &c.] between two married persons) is forbidden here, but Not only false oaths, to deprive a man of his life or also fornication and all kinds of mental and sensual of his right, are here prohibited, but all whispering, uncleanness. All impure books, sõngs, paintings, &c., tale-bearing, slander, and calumny; in a word, what, which tend to inflame and debauch the mind, are against this law, as well as another species of impurity, tends to injure another in his goods, person, or charac

ever is deposed as a truth, which is false in fact, and for the account of which the reader is referred to the ter, is against the spirit and letter of this law. Supnotes on Gen. xxxviii. at the end. That fornication was included under this command we may gather from pressing the truth when known, by which a person St. Matthew, xv. 19, where our Saviour expresses the may be defrauded of his property or his good name, or sense of the different commandments by a word for the truth would have prevented, is also a crime against

lie under injuries or disabilities which a discovery of each, and mentions them in the order in which they this law. He who bears a false testimony against or

but when he comes to the seventh he uses two belies even the devil himself, comes under the curse words, Moixelal, Topvelai, to express its meaning, and

of this law, because his testimony is false. By the then goes on to the eighth, &c. ; thus evidently showing that fornication was understood to be comprehended he rank among our enemies or friends.

term neighbour any human being is intended, whether under the command, “ Thou shalt not commit adultery.As to the word adultery, adulterium, it has probably been derived from the words ad alterius torum,

Against covetousness. to another's bed'; for it is going to the bed of another Verse 17. Thou shall not covet thy neighbour's man that constitutes the act and the crime. Aduliery housewife, &c.] Covet signifies to desire or long often means idolatry in the worship of God. after, in order to enjoy as a property the person or

THE NINTH COMMANDMENT.

stand ;

THE TENTH COMMANDMENT.

A. M. 2513.
B. C. 1491.

A. M. 2513.
B. C. 1491.

Sivan.

The people are greatly afraid. CHAP. XX. They are not to make false gods

18 And all the people • saw 21 And the people stood afar off, An. Exod. Isr. 1. the thunderings, and the light- and Moses drew near unto h the An. Exod. Isr. 1 nings, and the noise of the trum- thick darkness, where God was.

Sivan. pet, and the mountain smoking: and when 22 And the LORD said unto Moses, Thus the people saw it, they removed, and stood thou shalt say unto the children of Israel, Ye afar off :

have seen that I have talked with you i from 19 And they said unto Moses, Speak thou heaven. with us, and we will hear : but d let not God 23 Ye shall not make a with me gods of speak with us, lest we die.

silver, neither shall ye make unto you gods 20 And Moses said unto the people, • Fear of gold. not: f for God is come to prove you, and 24 An altar of earth thou shalt make unto & that his fear may be before your faces, that me, and shalt sacrifice thereon thy burnt offer ye sin not.

ings, and thy peace-offerings, 'thy sheep and

- Heb. xii. 18. a Rev. i. 10, 12. b Ch. xix. 18. - Deut. 58 ; Prov. iij. 7; xvi. 6; Isa. viii. 13. — - Chap. xix. 16 ; Deut v. 27; xvui. 16; Gal. ii. 19, 20; Heb. xii. 19. - Deut. v. 25. v. 5; 1 Kings viii. 12. - Deut. iv. 36; Neh.ix. 13.• 1 Sam. xii. 20; Isa. xli. 10, 13. Gen. xxii. 1; Deut. xiii. xxxii. 1, 2, 4 ; 1 Sam. v. 4, 5.; 2 Kings xvii. 33; Ezek. xx. 39, 3.- Deut. iv. 10; vi. 2; x. 12; xvii. 13, 19; xix. 20; xxviii. xliii.8; Dan.v.4,23 ; Zeph. i.5; 2 Cor. vi. 14, 15, 16.—Lev.i. 2.

Chap.

thing coveted. He breaks this command who by any that ye sin not—that, through the love and reverence means endeavours to deprive a man of his house or ye feel to your Maker and Sovereign, ye máy abstain farm by taking them over his head, as it is expressed from every appearance of evil, lest you should forfeit in some countries; who lusts after his neighbour's that love which is to you better than life. He who wife, and endeavours to ingratiate himself into her fears in the first sense can neither love nor obey; he affections, and to lessen her husband in her esteem; who fears not in the latter sense is sure to fall under and who endeavours to possess himself of the servants, the first temptation that may occur. Blessed is the cattle, &c., of another in any clandestine or unjustifia- man who thus feareth always. ble manner. “This is a most excellent moral pre- Verse 22. I have talked with you from heaven.] eept, the observance of which will prevent all publie Though God manifested himself by the fire, the lightcrimes; for he who feels the force of the law that ning, the earthquake, the thick darkness, &c., yet the prohibits the inordinate desire of any thing that is the ten words, or commandments were probably uttered property of another, can never make a breach in the from the higher regions of the air, which would be peace of society by an act of wrong to any of even its an additional proof to the people that there was no feeblest members."

imposture in this case ; for though strange appearVerse 18. And all the people saw the thunderings, ances and voices might be counterfeited on earth, as fc.) They had witnessed all these awful things be- was often, no doubt, done by the magicians of Egypt ; fore, (see chap. xix. 16,) but here they seem to have yet it would be utterly impossible to represent a voice, been repeated; probably at the end of each command, in a long continued series of instruction, as proceeding there was a peal of thunder, a blast of the trumpet, from heaven itself, or the higher regions of the atmoand a gleam of lightning, to impress their hearts the sphere. This, with the earthquake and repeated thunmore deeply with a due sense of the Divine Majesty, ders, (see on verse 18,) would put the reality of this of the holiness of the law which was now delivered, whole procedure beyond all doubt; and this enabled and of the fearful consequences of disobedience. This Moses, Deut. v. 26, to make such an appeal to the had the desired effect; the people were impressed with people on a fact incontrovertible and of infinite importa deep religious fear and a terror of God's judgments; ance, that God had indeed talked with them face to face. acknowledged themselves perfectly satisfied with the Verse 23. Ye shall not make with me gods of silver] discoveries God had made of himself ; and requested The expressions here are very remarkable. Before it that Moses might be constituted the mediator between was said, Ye shall have no other gods before me, God and them, as they were not able to bear these by al panai, ver. 3. Here they are commanded, tremendous discoveries of the Divine Majesty. "Speak ye shall not make gods of silver or gold 'nx itti WITH thou with us, and we will hear ; but let not God speak me, as emblems or representatives of God, in order, as with us, lest we die ;' ver. 19. This teaches us the might be pretended, to keep these displays of his magabsolute necessity of that great Mediator between God nificence in memory ; on the contrary, he would have and man, Christ Jesus, as no man can come unto the only an altar of earthof plain turf, on which they Father but by him.

should offer those sacrifices by which they should Verse 20. And Moses saidFear not : for God is commemorate their own guilt and the necessity of an come to prove you, and that his fear may be before atonement to reconcile themselves to God. See the your faces] The maxim contained in this verse is, note on verse 4. Fear not, that ye may fear-do not fear with such a Verse 24. Thy burnt-offerings, and thy peace-offerfear as brings consternation into the soul, and pro-ings] The law concerning which was shortly to be duces nothing but terror and confusion ; but fear with given, though sacrifices of this kind were in use from that fear which reverence and filial affection inspire, I the days of Abel.

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General directions for

EXODUS.

the erection of altars. A. M. 2513. thine oxen : in all m places, where for if thou lift up thy tool upon A. M. 2513. B. C. 1491.

B. C. 1491. An. Exod. Isr, 1, I record my name, I will come it, thou hast polluted it.

An. Exod. Isr. J. Sivan.

Sivan. unto thee, and I will n bless thec.

26 Neither shalt thou go up 25 And if thou wilt make me an altar of by steps unto mine altar, 9 that thy nakedness stone, thou shalt not p build it of hewn stone ; be not discovered thereon.

m Deut. xii, 5, 11, 21; xiv. 23 ; xvi. 6,11; xxvi. 2; 1 Kings Gen. xii. 2 ; Deut. vii. 13. Deut. xxvii. 5; Josh. viii. 31; viii. 43; ix, 3; 2 Chron. vi. 6; vii. 16; xii. 13; Ezra vi. 12; 1 Mac. iv. 47, Heb. build them with hewing ; Deut. xxvii. 5, Neh. i. 9; Psa. lxxiv. 7 ; Jer. vii. 10, 12.

6. -9 Lev. x. 3; Psa. Ixxxix. 7; Heb. xii. 28, 29. In all places where I record my name] Wherever thing belonging to it might be as dissimilar as possible I am worshipped, whether in the open wilderness, at from that of the surrounding heathenish nations, and the tabernacle, in the temple, the synagogues, or else- especially the Egyptians, from whose land they had where, I will come unto thee and bless thee. These just now departed. This seems to have been the words are precisely the same in signification with whole design of those statutes on which many comthose of our Lord, Matt. xviii. 20 : For where two or mentators have written so largely and learnedly, three are gulhered together in my name, there am l.in imagining difficulties where probably there are none. the midst of them. And as it was JESUS who was The allars of the tabernacle were of a different kind. the angel that spoke to them in the wilderness, Acts vii. 38, from the same mouth this promise in the law In this and the preceding chapter we have met with and that in the Gospel proceeded.

some of the most awful displays of the Divine MajesVerse 25. Thou shall not build it of hewn stone] ty ; manifestations of justice and holiness which have Because they were now in a wandering state, and had no parallel, and can have none till that day arrive in as yet no fixed residence; and therefore no time should which he shall appear in his glory, to judge the quick be wasted to rear costly altars, which could not be and the dead. The glory was truly terrible, and to transported with them, and which they must soon leave. the children of Israel insufferable; and yet how highly Besides, they must not lavish skill or expense on the privileged to have God himself speaking to them from construction of an altar; the altar of itself, whether the midst of the fire, giving them statutes and judge costly or mean, was nothing in the worship; it was ments so righteous, so pure, so holy, and so truly exonly the place on which the victim should be laid, and cellent in their operation and their end, that they have their mind must be attentively fixed on that God to been the admiration of all the wise and upright in all whom the sacrifice was offered, and on the sacrifice countries and ages of the world, where their voice itself, as that appointed by the Lord to make an atone- has been heard ! Mohammed defied all the poets and ment for their sins.

literati of Arabia to match the language of the Koran; Verse 26. Neither shalt thou go up by steps unto and for purity, elegance, and dignity it bore away the mine altar] The word allar comes from altus, high or palm, and remained unrivalled. This indeed was the elevated, though the Hebrew word naina mizbach, from only advantage which the work derived from its auni zabach, to slay, kill, &c., signifies merely a place thor; for its other excellences it was indebted to Mofor sacrifice; see Gen, viii. 20. But the heathens, who ses and the prophets, to Christ and the apostles ; as imitated the rites of the true God in their idolatrous there is scarcely a pure, consistent, theologic notion worship, made their altars very high ; whence they in it, that has not been borrowed from our sacred books. derived their name altaria, allars, i. e., very high or Moses calls the attention of the people, not to the lanelevated places; which they built thus, partly through guage in which these Divine laws were given, though pride and vain glory, and partly that their gods might that is all that it should be, and every way worthy of the better hear them. Hence also the high places or its author ; compressed yet perspicuous; simple yet idolatrous altars so often and so severely condemned dignified; in short, such as God should speak if he in the Holy Scriptures. The heathens made some of wished his creatures to comprehend ; but he calls their their altars excessively high ; and some imagine that attention to the purity, righteousness, and usefulness the pyramids were altars of this kind, and that the of the grand revelation which they had just received. inspired writer refers to those in these prohibitions. For what nation, says he, is there so great, who hath God therefore ordered his altars to be made, 1. either God so nigh unto them, as Jehovah our God is, in all of simple turf, that there might be no unnecessary things that we call upon him for ? And what nation expense, which, in their present circumstances, the hath statutes and judgments so righteous as all this people could not well afford ; and that they might be law which I set before you this day? And that which no incentives to idolatry from their costly or curious was the sum of all excellence in the present case was structure; or 2. of unhewn stone, that no images of this, that the God who gave these laws dwelt among animals or of the celestial bodies might be sculptured his people ; to him they had continual access, and on them, as was the case among the idolaters, and from him received that power without which obedience especially among the Egyptians, as several of their so extensive and so holy would have been impossible ; ancient altars which remain to the present day amply and yet not one of these laws exacted more than etertestify; which altars themselves, and the images nal reason, the nature and fitness of things, the proscarved on them, became in process of time incentives perity of the community, and the peace and happiness to idolatry, and even objects of worship. In short, of the individual, required. The law is holy, and the God formed every part of his worship so that every | COMMANDMENT is HOLY, JUST, and GOOD,

Observations on the

CHAP. XXI.

preceding chapter. To show still more clearly the excellence and great, purity written on the soul! If even the regenerate utility of the ten commandments, and to correct some man, as some have unwarily asserted, does daily break mistaken notions concerning them, it may be neces- these commands, these ten words, in thought, word, sary to make a few additional observations. And and deed, he may be as bad as Satan for aught we 1. It is worthy of remark that there is none of these know; for Satan himself cannot transgress in more commandments, nor any part of one, which can fairly forms than these, for sin can be committed in no be considered as merely ceremonial. All are moral, other way, either by bodied or disembodied spirits, and consequently of everlasting obligation. 2. When than by thought, or word, or deed. Such sayings as considered merely as to the letler, there is certainly these tend to destroy the distinction between good and no difficulty in the moral obedience required to them. evil, and leave the infidel and the believer on a par as Let every reader take them up one by one, and ask to their moral state. The people of God should be his conscience before God, which of them he under careful how they use them. 7. It must be granted, a fatal and uncontrollable necessity to break? 3. and indeed has sufficiently appeared from the precedThough by the incarnation and death of Christ all the ing exposition of these commandments, that they are ceremonial law which referred to him and his sacrifice not only to be understood in the letter but also in the is necessarily abrogated, yet, as none of these ten spirit, and that therefore they may be broken in the commandments refer to any thing properly ceremonial, heart while outwardly kept inviolate; yet this does not therefore they are not abrogated. 4. Though Christ prove that a soul influenced by the grace and spirit of came into the world to redeem them who believe from Christ cannot most conscientiously observe them ; for the curse of the law, he did not redeem them from the grace of the Gospel not only saves a man from the necessity of walking in that newness of life which outward but also from inward sin ; for, says the heathese commandments so strongly inculcate. 5. Though venly messenger, his name shall be called Jesus, (i. e., Christ is said to have fulfilled the law for us, yet it Saviour,) because he shall save, (i. e., deliver) his is nowhere intimated in the Scripture that he has so people from their sins. Therefore the weakness or fulfilled these TEN LAWS, as to exempt us from the corruption of human nature forms no argument here, necessity and privilege of being no idolaters, swearers, because the blood of Christ cleanses from all unrightSabbath-breakers, disobedient and cruel children, mur- eousness; and he saves to the uttermost all who come derers, adulterers, thieves, and corrupt witnesses. All unto the Father through him. It is therefore readily these commandments, it is true, he punctually fulfilled granted that no man unassisted and uninfluenced by himself; and all these he writes on the heart of every the grace of Christ can keep these commandments, soul redeemed by his blood. 6. Do not those who either in the letter or in the spirit ; but he who is truly scruple not to insinuate that the proper observation of converted to God, and has Christ dwelling in his heart these laws is impossible in this life, and that every by faith, can, in the letter and in the spirit, do all man since the fall does daily break them in thought, these things, BECAUSE CHRIST STRENGTHENS him.word, and deed, bear false witness against God and Reader, the following is a good prayer, and oftentimes his truth? and do they not greatly err, not knowing thou hast said it ; now learn to pray it : “ Lord, have the Scripture, which teaches the necessity of such mercy upon us, and incline our hearts to keep these obedience, nor the power of God, by which the evil laws! Lord, have mercy upon us, and write all these thy principle of the heart is destroyed, and the law of l laws in our hearts, we beseech thee!"-Com. Service,

CHAPTER XXI.

Laws concerning servants. They shall serve for only seven years, 1, 2. If a servant brought a wife to

servitude with him, both should go out free on the seventh year, 3. If his master had given him a wife, and she bore him children, he might go out free on the seventh year, but his wife and children must remain, as the property of the master, 4. If, through love to his master, wife, and children, he did not choose to avail himself of the privilege granted by the law, of going out free on the seventh year, his ear was to be bored to the door post with an awl, as an emblem of his being attached to the family for ever, 5, 6. Laws concerning maid-servants, betrothed to their masters or to the sons of their masters, 7-11.

Laws concerning battery and murder, 12–15. Concerning men-stealing, 16. Concerning him that curses his parents, 17. Of strife between man and man, 18, 19; between a master and his servants, 20, 21. Of injuries done to women in pregnancy, 22. The LEX TALIONIS, or law of like for like, 23–25. Of injuries done to servants, by which they gain the right of freedom, 26, 27. Laws concerning the ox which has gored men, 28–32. Of the pit left uncovered, into which a man or a beast has fallen, 33, 34. Laws concerning the ox that kills another, 35, 36,

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B. C. 1491.

An. Exod. Isr, 1,

Sivan.

Sivan.

Laws concerning servants.

EXODUS.

Ceremony of boring the ear 8. M: 2503: NOW these are the judgments wife and her children shall be

which thou shalt a set before her master's, and he shall go An. Exod. Isr. 1. thern

out by himself. 2 If 'thou buy a Hebrew servant, six 5. And if the servant shall plainly say, I years he shall serve: and in the seventh he love my master, my wife, and my children; shall go out free for nothing.

I will not go out free: 3 If he came in by himself, he shall go 6 Then his master shall bring him unto the out by himself; if he were married, then his judges; he shall also bring him to the door, wife shall go out with him.

or unto the door post; and his master shall 4 If his master have given him a wife, and 6 bore his ear through with an awl; and he she have borne him sons or daughters; the shall serve him for ever.

a Chap. xxiv, 3, 4; Deut, iv. 14; vi. 1. b Lev. xxv. 39, 40, 41; d Deut. xv. 16, 17. - Heb, saying shalt say: Deut. xv. 12; Jer. xxxiv, 14. Heb. with his body.

xxii. 8, 28. < Psa. xl, 6.

Chap. xii. 12;

NOTES ON CHAP. XXI.

in bondage, though he had been sold only one year Verse 1. Now these are the judgments] There is so before. much good sense, feeling, humanity, equity, and jus- Verse 3. If he came in by himself] If he and his tice in the following laws, that they cannot but be wife came in together, they were to go out together : admired by every intelligent reader; and they are so in all respects as he entered, so should he go out. very plain as to require very little comment. The This consideration seems to have induced St. Jerome laws in this chapter are termed political, those in the to translate the passage thus : Cum quali veste intrasucceeding chapter judicial, laws; and are supposed to verat, cum tali exeat. " He shall have the same coat have been delivered to Moses alone, in consequence in going out, as he had when he came in;" i. e., if of the request of the people, chap. xx. 19, that God he came in with a new one, he shall go out with a should communicate his will to Moses, and that Moses new one, which was perfectly just, as the former coat should, as mediator, convey it to them.

must have been worn out in his master's service, and Verse 2. If thou buy a Hebrew servant] Calmet not his own. enumerates six different ways in which a Hebrew Verse 4. The wife and her children shall be her might lose his liberty : 1. In extreme poverty they master's] It was a law among the Hebrews, that if might sell their liberty. Lev. xxv. 39: If thy brother a Hebrew had children by a Canaanitish woman, those be waxen poor, and be sold unto thee, &c. 2. A children must be considered as Canaanitish only, and father might sell his children. If a man sell his might be sold and bought, and serve for ever. The daughter to be a maid-servant ; see ver. 7. 3. In- law here refers to such a case only. solvent debtors became the slaves of their creditors. Verse 6. Shall bring him unto the judges) Dinh87 5x My husband is deadand the creditor is come to take ei haelohim, literally, to God; or, as the Septuagint unto him my two sons to be bondmen, 2-Kings iv. 1. have it, Apoç TO KPLTNPov Okov, to the judgment of God; 4. A thief, if he had not money to pay the fine laid on who condescended to dwell among his people ; who de. him by the law, was to be sold for his profit whom he termined all their differences till he had given them laws had robbed. If he have nothing, then he shall be sold for all cases, and who, by his omniscience, brought to for his thefl; chap. xxii. 3, 4. 5. A Hebrew was light the hidden things of dishonesty. See chap. xxii. 8. liable to be taken prisoner in war, and so sold for a Bore his ear through with an awl] This was a slave, 6, A Hebrew slave who had been ransomed ceremony sufficiently significant, as it implied, 1. That from a Gentile by a Hebrew might be sold by him he was closely attached to that house and family. 2. who ransomed him, to one of his own nation. That he was bound to hear all his master's orders, and

Sir years he shall serve) It was an excellent pro- to obey them punctually. Boring of the ear was an vision in these laws, that no man could finally injure ancient custom in the east. It is referred to by Juvehimself by any rash, foolish, or precipitate act. No nal :man could make himself a servant or slave for more

Prior, inquit, ego adsum. than seven years ; and if he mortgaged the family in- Cur timeam, dubitemve locum defendere ? quamvis heritance, it must return to the family at the jubilee, Natus ad Euphraten, molles quod in AURE FENESTRE which returned every fiftieth year.

Arguerint, licet ipse negem.

Sat. i. 102. It is supposed that the term six years is to be understood as referring to the sabbatical years ; for let "First come, first served, he cries; and I, in spite a man come into servitude at whatever part of the in- of your great lordships, will maintain my right: terim between two sabbatical years, he could not be Though born a slave, though my torn Ears are BORED, detained in bondage beyond a sabbatical year ; so that 'Tis not the birth, 'tis money makes the lord.” Deyden. if he fell into bondage the third year after a sabbatical Calmet quotes a saying from Petronius as attesting year, he had but three years to serve ; if the fifth, the same thing; and one from Cicero, in which he

See on chap. xxiii. 11, &c. Others sup- rallies a Libyan who pretended he did not hear him : pose that this privilege belonged only to the year It is not,” said he, " because your ears are not sufof jubilee, beyond whích no man could be detained | ficiently bored;" alluding to his having been a slave.

but one.

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