With the limitations named, it is a sublime outlook upon life and a high-toned morality which the Psalter discloses. Poetry, indeed, idealises, and no doubt the Israelites did not always live up to their aspirations; but men who could give utterance to a faith so clear, to a penitence so deep, and to longings so lofty and spiritual as these Psalms contain are not the least among the heralds of the kingdom of Christ. We cannot enlarge upon the ethical ideas of the other writings of the Old Testament, the books of Wisdom, Proverbs, Ecclesiastes, and Job. Their teaching, while not particularly lofty, is generally healthy and practical, consisting of homely commonplaces and shrewd observations upon life and conduct. The motives appealed to are not always the highest, and frequently have regard only to earthly prosperity and worldly policy. It must not, however, be overlooked that moral practice is usually allied with the fear of God, and the right choice of wisdom is represented as the dictate of piety not less than the sanction of prudence. The writers of the Wisdom literature are the {50} humanists of their age. As distinguished from the idealism of the prophets, they are realists who look at life in a somewhat utilitarian way. With the prophets, however, they are at one in regarding the inferiority of ceremonial to obedience and sincerity. God is the ruler of the world, and man's task is to live in obedience to Him. What God requires is correct outward behaviour, self-restraint, and consideration of others. In estimating the Ethics of Israel the fact that it was a preparatory stage in the revelation of God's will must not be overlooked. We are not surprised, therefore, that, judged by the absolute standard of the New Testament, the morality of the Old Testament must be pronounced imperfect. In two respects at least, in intent and extent, it is deficient.