the Lord thy God, to walk in his ways and to fear him."-See Deut. v. vi. x. xvi. Exodus xxii. xxxiv. Levit. xviii. xix. xxiv.

Here, and in numerous similar texts, which might be adduced, it is evident, that moral laws are mixed and interspersed with those which are of another description. Every precept of the Decalogue is illustrated and enforced. Supreme love to God, a spiritual worship, the reverence of his name, and the sanctification of a day of rest, love to our neighbour, filial duties, preservation of life, chastity, honesty, truth and grateful contentment-these, all these are specifically explained and repeatedly enjoined.

Can any man, not warped by prejudice or deficient in information, read these precepts, and pronounce concerning them, that they are all ceremonial laws, and were binding upon the Jews only? or that the Decalogue is the only moral law to be found in the books of Moses? What! were the Jews alone obliged to love God, to be holy and obedient, to love their neighbours, to be honest and chaste? Are not these moral precepts? Must

they not be acknowledged as such, wherever they are found, and in whatever connection they are introduced? Are not many of them expressly cited in the New-Testament, and applied to Christians? And will any dare to say, that they do not bind all men as much as they did the Jews?

The books of the Old Testament are received as inspired volumes, and venerated as the standard of faith and conduct by Christians as much as they were by the Israelites. There is but one Church, as there is but one Saviour. Under both dispensations, the Church is essentially the same. What was the word of God to the Old Testament, is the word of God to the New-Testament. The five books of Moses are a precious portion of the sacred oracles. Those who understand the scriptures know how to explain and appreciate them. Christians can distinguish between what was peculiar and attached to a particular period of the Church, before the coming of the precious Saviour; and that which is moral and applicable to all men.

As every command in the Decalogue is afterwards recognised and fortified by particular moral precepts,

expressly given for that purpose; we may, a priori, be assured, that the seventh command will also be protected, and what respects its scope and extent will find some conspicuous place in the book of laws. The prohibition of adultery preserved the honour of the sacred institution, after it is consummated-but important inquiries respecting the parties who might lawfully enter into that state were left undecided in the letter of the Decalogue.-Whether the ordinance of marriage be free, without any restraint or limits, so that all, whatever be their mutual kindred, may lawfully approach each other? or whether there be any prohibitions, and if any, what are the specific prohibited degrees? These were of the highest importance to be known and remained yet to be more plainly revealed. If by the light of nature, they could in some measure be discovered, it would still be a benefit to have them specifically ascertained by the authority of a divine revelation. It was therefore to be expected that in some part or other of the divine law, this subject would be intreduced. Every other precept of the Decalogue is distinctly recollected, illustrated and enforced; and surely what respects an ordinance, which God most solemnly instituted and blessed, which he honours,

and which involves so deeply the dearest interests and comforts of the whole human family, cannot be neglected or forgotten. There must be a law somewhere in the Mosaic code, to ascertain who may and who may not be united in marriage. Without such a law, the great object of the seventh command will remain fearfully exposed, and be left at a dreadful uncertainty.-Blessed be God! There is a law in his word which draws the line of prohibited intercourse. A law strictly moral, and appertaining expressly to the seventh command; but which, like all the rest that relate to the moral precepts of the Decalogue, is blended and incorporated with the ecclesiastical and civil statutes of Israel.

After making these observations respecting Law in general, and the structure of the laws in the statutes of Moses in particular, we are now prepared to open the Book, and examine the contents of the.. eighteenth chapter of Leviticus.

SECTION V.

LEVITICUS XVIII. 16.

IN discussing this article, attention must be paid to -the object and scope of the Law in Leviticus, 'xviii. 6-17-the rules to be adopted for explaining that law-the particular precept which forbids a marriage with a sister in law-and the extent of all these prohibitions. If it shall appear that this law exclusively respects the crime of incest-that, agreea. bly to the rules of just interpretation, the marriage of a deceased wife's sister is actually forbidden in the 16th verse-and, that this Law is not ceremonial but moral, and as binding, in its prohibitions, upon Christians, as it was upon the Jews; the question will be decided by an authority, which it would be impious to contradict, and dangerous to disobey.

I. The object and scope of this Law is obvious from-its connection with the other laws contained in

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