yet it would have been impossible to have constituted their natures fixed and invariable.

Besides, as the natures of men are various and mutable, Laws cannot, se medicines, be suited to every constitution at all times; for these may be accommodated to any man's temperament, at any time; but Laws must be absolute and universal, whether convenient to individuals or not; and had our Law been subjected to the inclinations and personal advantages of individuals, it could not have been free from corruption; of which, far be it from us to have any suspicion.

On this account also, it would be indecorous for those precepts of the Law, which are referable to its first intention, to be subjected to times and places, instead of being absolute and universal, according to what God hath said:

One ordinance shall be both for you of the congregation, and also for the stranger that sojourneth with you." (Numb. xv, 15.) For, as we have elsewhere shown, the precepts are directed to general reformation.

After having made these preliminary observations, I shall now proceed to those explanations of the Law, which were at first proposed.

CHAPTER X.

The Precepts divided into Fourteen Classes. THE Precepts of the Law, may, I conceive, be advantageously divided into fourteen classes.

The first class includes those precepts which contain the Fundamental Articles of Faith. To which are added those which relate to Repentance and Fasting. Of the utility of precepts of this nature there can be no doubt.

The second class comprehends the precepts respecting Idolatry; to which belong also those relating to Garments made of different materials; to Vines of different kinds; and to the Fruits of trees produced during the first three years after being planted. The general reason for this class of precepts is, that they are designed to confirm and perpetuate the doctrines necessary to be believed.

The third class relates to the Reformation of manners. For morality is necessary for the due regulation of mankind, in order to promote the perfection of human society and conduct.

The fourth class embraces the various precepts respecting Alms, and Loans, and Debts; and those which are allied to them, as those which relate to

Valuations of Property; to Things anathematized ; and to Judgments concerning loans and servants. The benefit of precepts of this nature, is experienced by almost every one; for a man may be rich to day, and to-morrow he or his posterity be poor; and the man who is poor to-day may be

rich to-morrow.

The fifth class is composed of those precepts which prohibit injustice and rapine; the utility of which is evident.

The sixth class is formed of the precepts respecting Pecuniary Mulots; as for instance those adjudged for Theft, Robbery, and False-witness. The necessity and advantage of all the precepts of this nature are easily perceived; for if rogues and villains were suffered to go unpunished, there would be no end to the number of rascals of this description, nor to the depredations they would commit. Remission, or suspension of punishment in these cases, is not, as some have foolishly imagined, Clemency and Mercy; but rather Cruelty, Inclemency, and Political Ruin. True Clemency is what God has commanded; "Judges and Officers shalt thou make thee in all thy gates." (Deut. xvi, 18.)

The seventh class includes the precepts relating to Pecuniary Judgments, arising from the mutual transactions of trade and commerce; such as those of Lending, Hiring, Depositing, Buying, Selling, &c. The utility of precepts of this sort is very evident; for as it is necessary that men should

engage in mercantile concerns, and embark their property in them; so it is equally necessary that equitable rules should be established for the direction of trade, and for a just and proportionate valuation of property.

The eighth class comprehends the precepts respecting Holy Days; as, the Sabbath, and various Festival-days. The causes and reasons of them are given in the Law itself, which, as we shall afterwards show, teaches us that they serve either for the confirmation of some article of faith, or for the recreation of the body, or for both.

The ninth class includes other parts of the Divine Worship, as the recital of Prayer, the Reading of the Shema, or, "Hear, O Israel," (28) and various other acts of a similar nature, which all serve to confirm the doctrines of the Love of God, and of what is to be attributed to Him, or to be believed concerning Him,

The tenth class contains the precepts respecting the Sanctuary and its Ministers, Vessels and Instruments. The utility of these precepts has already been noticed.

The eleventh class embraces the precepts concerning Oblations. We have also previously shown the necessity and peculiar propriety of these ordinances at the period when they were first enjoined.

The twelfth class comprehends those precepts which concern Pollutions and Purifications; the general design of which is to prevent persons from entering rashly into the Sanctuary; and to

teach them that reverence, and honour, and fear which are due to it.

The thirteenth class is composed of the precepts which relate to Prohibited Meats, and of other precepts of a similar nature. Vows and the Law of the Nazarite belong also to this class, the general design of which is to lay restraint upon the appetite, and to check the immoderate desire of dainties and delicacies.

The fourteenth class is formed of the precepts relating to Unlawful Concubinage. Circumcision, and the Pairing of beasts of different species, are also included in this class. The objects of these Laws evidently is to coerce libidinous desires, to prevent their immoderate gratification and to guard men against the pursuit of them as their principal aim, which is too general a practice of foolish wordlings.

There is also another division of the precepts worthy of notice, viz:-into those which regard God and Man; and those which relate to Man and Man. In the first part will be included those precepts that are contained in the fifth, sixth, seventh, and part of the third classes; whilst the second part will embrace the rest. For all the precepts, whether affirmative or negative, the design of which is, to inculcate any article of Faith, to urge any Virtuous Action, or to reform and amend the Morals of Men, are said to be betwixt God and Man; although, it may be well to remark, that even these do, ultimately and after many intervening circumstances, lead to those