CHAPTER II.

The Law has a two-fold Intention; the Perfection of the Mind and the Welfare of the Body.

THE general intention of the Law is two-fold,

viz.--the soundness of the body, and of the

mind. Soundness of Mind,-that the people, according to their capacities, may obtain just sentiments of religious matters. On this account some things are declared clearly and openly, but others in parables, because of the incorrect apprehension of the unskilful multitude. Soundness of Body,-produced by the disposition and ordering of the food which ministers to its support; and perfected, first, by the prevention of violence, so that no one may do just what he pleases, or desires, or it is possible for him to do, but that every one may regard the public good; -and, secondly, by teaching men the virtues necessary and useful for the government of the commonwealth.

It must be acknowledged, however, that one intention of the Law excels the other, for Soundness of Mind, which embraces matters of belief, is certainly first in dignity, though Soundness in Body, as referring to the government of the commonwealth and the administration of its affairs, is first in nature and time;-and being

necessary first, is therefore, with all its parts, treated the most exactly and minutely in the Law; for it is impossible to arrive at the first intention without having previously secured the second. This is demonstrable, for man is capable of a two-fold perfection. The first perfection is of the body;-the second perfection is of the mind.

The first Perfection consists in health, and the best bodily dispositions. But this cannot take place unless there be at all times a supply of necessaries, as food, and other things relating to the regimen of the body, as habitations, baths, and similar conveniences. Nor can this be effected by one man alone; (for no man's capacity is sufficient for them all;) but by the political association of a whole region or city, as it has been said-"Man is, by nature, a political animal."

The second Perfection is mental, and comprehends the vigorous exercise of the intellectual powers, and the knowledge of every thing possible to be known by man in his most perfect state. This perfection, therefore, includes neither works, nor qualities, nor virtues, but those of science, the result of observation and diligent inquiry. To this last and noblest perfection, it is evident, none can urrive, but through the medium of the first; for no man can attain the knowledge of all that is possible to be known, even when assisted by the instructions of others, and much less by himself, whilst he is daily affected and

depressed by grief, and hunger, and thirst, and heat, and cold; but when he has gained the former perfection, he may pursue and obtain the latter:— a perfection in every way the most excellent, and especially so, because it leads to Life Eternal. The true Law, I mean the Law of Moses, inculcates this two-fold perfection, and even indicates that it is the design of the Law to lead men to the attainment of them. Thus it is said, "And the Lord commanded us to do all these statutes, to fear the Lord our God for our good always, that he might preserve us alive, as it is this day;" where the latter perfection is placed first because of its dignity and excellence, which is what is intimated by the words, " For our good always," agreeably to the expressions of our wise men, who say, "That it may be well with thee in that world which is altogether good, and always lasting." So, of what is here said, "That it may be for our good always," the sense is, "That thou mayest arrive at that world, which is all goodness and all duration,” subsisting for ever.-But when it is said, "That he might preserve us alive, as it is this day," it is to be understood of the first and corporeal subsistence, which is only of temporary duration, and can only be perfected by the association of a whole province or city, as we have already shown.

CHAPTER III.

The Mosaic Precepts are rational, tending either to the Wellbeing of the Soul or of the Body.

THE Law designs the final perfection of man, it therefore commands us to believe in the existence and unity of God, and in his knowledge, power, will and eternity, which are all final ends, and can only be attained by various previous knowledge. It also enjoins the belief of certain principles necessary to the welfare of civil and political institutions, as "that God is angry with the wicked," and therefore ought to be feared, and wickedness cautiously avoided. But of other speculations or realities, as for instance, those reasonings by which the opinions constituting the final end are verified, the Law commands nothing expressly but only generally, as when it says, "Thou shalt love the Lord."But how strenuously this duty is enjoined, is evident from its being added, "Thou shalt love Him with all thy heart, and with all thy soul, and with all thy strength." In our Talmudical

work we have shown that no love to God is rightly established, but that which is founded on a clear and extensive view of the Divine Existence and Perfections.

REASONS OF THE LAWS OF MOSES.

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The sum of this reasoning is, that every precept of the Law, whether affirmative or negative is intended, first, to prevent the exercise of violence, and encourage those virtuous habits which are necessary to the existence and preservation of Political Society; and, then, to inculcate just notions of those things which are to be believed, especially such as are useful in the prevention of violence, and the promotion of virtue. Of such precepts it may be safely affirmed, that the reason and utility of them are manifest, and that there can be no doubt of their final design; for no one can doubt or inquire, why we are commanded to believe the Unity of God; or why murder, theft, or revenge are forbidden; or why we are commanded to love one another. But those which perplex the mind, and about which men dispute,-some asserting that they have no particular utility, but are mere positive commands, and others that they have an utility, though not always discovered by us,-are those which do not appear on the face of them to have any direct relation, either to the prevention of vice, or the promotion of virtue, or the inculcation of truth, and consequently affording no assistance to the well-being of the mind, by instruction in matters of faith, nor to the wellbeing of the body, by instruction in the science of Political or General Economy; such are, for instance, those precepts relating to mixed garments of linen and woollen; to divers seeds; to seething a kid in its mother's milk; to cover