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take the young ones, in order that it may be well with thee, and thy days be long" (Deut. xxii. 6, 7).

"Thou shalt not muzzle the ox while he is threshing the corn" (Ibid. xxv. 4).

C. Duties to Ourselves.

Our duties towards God and towards our fellow-men include also most of the duties to ourselves, as the former likewise tend to promote our own well-being.

The principal duty to ourselves is to make the best and worthiest use of that which God in His kindness has given us.

Life and health are gifts which we receive at the hands of Providence; we must consider them as valuable treasures, and must not endanger them without good cause. On the contrary, we must strive, as much as possible, to preserve our life and to improve our health. All pleasures, however agreeable for the moment, must be surrendered if injurious to health.

Man's health is frequently ruined by want of cleanliness, of temperance, of self-control, and of activity.

Cleanliness. It is our duty, whatever our means of livelihood may be, to be most particular with regard to the cleanliness of our body, our clothes, and our dwelling. Experience has taught us that epidemics rage most among those who neglect this duty. To wash the hands before meals is considered by us a religious act.

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Temperance is another safeguard of health. our earliest youth we should train ourselves in the practice of this virtue. We should avoid every kind

of excess as the source of evil and misery. A large number of diseases can be traced to indulgence in gratifying the appetites and desires, and especially to excess in eating and drinking. "It is not good to eat much honey" (Prov. xxv. 27).

Self-control is inseparable from temperance. By the acquisition of self-control we are not only enabled to subdue our appetites and desires, but also to prevent the evil consequences of such passions as anger, jealousy, and envy, which undermine our health. If we master our passions, and reflect on their causes, we find in most cases that it was foolish on our part to be angry, jealous, or envious. "Be not hasty in thy spirit to be angry, for anger resteth in the bosom of fools" (Eccles. vii. 9). "Envy is rottenness of the bones" (Prov. xiv. 30).

Activity is a great promoter of health. It has been noticed that persons who have nothing to do are more frequently in ill-health than those who have their regular occupation. Moderate work and exercise make us strong and healthy, while laziness makes us weak and miserable.

Wealth, if acquired in an honest manner, when we have worked hard to gain it, is conducive to our wellbeing. But in our seeking for wealth we must bear in mind that it is not an end in itself; it serves only as a means for securing our well-being. The struggle for wealth must not suppress the claims of our moral and intellectual life; for if it did so, it would lead to our ruin.

Industry and honesty are the two best roads to success and prosperity. "He becometh poor that dealeth

with a slack hand: but the hand of the diligent maketh rich" (Prov. x. 4). "Wealth gotten in haste shall be diminished: but he that gathereth by labour shall have increase" (Ibid. xiii. 11). Of the virtuous woman it is said, "She looketh well to the ways of her household, and eateth not the bread of idleness (Ibid. xxxi. 27).

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Thrift. There are people who by being skilful and industrious earn good wages, and are, nevertheless, frequently in trouble and want. This is, as a rule, the lot of those who are not thrifty; that is, who do not, in good times, save part of their earnings, and keep it for bad times that might come.

The training of our moral and intellectual faculties is of great importance, and must by no means be neglected. We must strive, from our childhood upward, to acquire useful knowledge. Above all, however, we must endeavour to acquire good manners and habits. We must keep our mind pure from evil thoughts, and make it the seat of noble and lofty ideas. Our tongue

must be trained in the utterance of that which is true and good. Even in unimportant matters we must weigh our words carefully, so that no untruth may ever come from our lips; under all circumstances our yea must be yea, our nay, nay. "The lip of truth shall be established for ever, but for moment only the tongue of falsehood" (Prov. xii. 19). In this way we promote our well-being during our life on earth, and secure the Divine blessing for our soul in the world to come.

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With regard to the acquisition of good manners and habits we have the general rule: Avoid extremes and observe the golden mean. The following examples may

serve as an illustration of this rule: Do not ignore your own self; love yourself and respect yourself, but let not self-love and self-respect grow into selfishness and arrogance.

Be temperate and avoid both excess and unnecessary privation. Be neither conceited nor diffident, but self-confident. Be neither obstinate nor weak, but firm. Neither seek nor dread danger, but meet it with courage. Be modest, and guard yourself equally against haughtiness and self-contempt. Do not trust every one, nor suspect every one; but be discreet and cautious. When wronged or insulted, be not indifferent nor passionate, but speak and act calmly and with self-possession; be neither revengeful nor unconcerned, but conciliatory. In spending your earnings show neither niggardliness nor recklessness; be economical. Do not despair, nor be too hopeful, but work, do your duty, and trust in God.

THE DIETARY LAWS.

“Thou shalt not eat any abominable thing" (Deut. xiv. 3). There are certain things which are prohibited by the Law to be used as food; they are called "unclean" (N) or "abominable" (p, navin) because the Will of God in forbidding them declared them to be unclean and abominable; by abstaining from them we become holy (p), and are trained in self-restraint, an essential element in a holy life.

It is also important to remember, though of secondary importance, that the things forbidden in the Law are injurious to man's health. It is a fact that modern science has proved in numerous cases.

A. Of mineral food nothing is forbidden except what we know or suspect to be dangerous or injurious.

B. Of vegetable food all is permitted that is wholesome, except

(a.) y Fruit of a tree during the first three years. after its planting (Lev. xix. 23, 24).

(6.) D

Divers kinds of grain sown in a vineyard (Deut. xxii. 9).1

(c.) New grain before the second day of Passover (Lev. xxiii. 14).

1 Similarly the grafting of two different kinds of trees the one upon the other, the cross-breeding of different kinds of cattle, the wearing of garments of linen and wool (1) are prohibited (Lev. xix. 19). No reason is given in the Torah for these prohibitions. They are "statutes." They, perhaps, have been intended to teach us the principle of simplicity, and to train us in the virtue of contentment, as a safeguard against undue desire for luxury and superfluity.

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