occurrences which take place between man and

man.

Having thus indicated the different classes of the precepts, I shall now endeavour to explain the causes and reasons of them, so far as any of them may appear useless or obscure; except with regard to a few of them, whose design I have not hitherto been able to discover.

CHAPTER XI.

Of the Precepts of the First Class.

THE precepts contained in the first class, and which relate to the essential articles of faith, are evidently well founded and reasonable; and need only to be examined separately to produce the fullest conviction of their utility.

How useful, for instance, in the promotion of learning and instruction, are their various exhortations and admonitions! And yet, without wisdom and doctrine, there would be no good works, no laudable actions, no just sentiments.

Nor are those advantages obscure, which result from the reverence and honour paid to the teachers of the Law; for, unless they were great and honourable in the eyes of men, none would hearken to their words, or receive their instructions respecting the things necessary to be known or practised. practised. The commandment which inculcates modesty and bashfulness, is designed for this end;-as it is said, "Thou shalt rise up before the hoary head." (Levit. xix. 32.)

Of this class of Precepts, is that commandment which forbids us to swear falsely or rashly

REASONS OF THE LAWS OF MOSES.

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by His name; the design of which is, to impress our minds with a conviction of the greatness and glory of God, for which purpose injunctions of this nature are peculiarly suited.

The precept also, by which we are commanded to "call upon Him in the day of trouble," (Psalm 1. 15.) is of the same nature, as is also the command to "blow the alarm with the trumpets." (Numb. x. 9.) For by such acts, the doctrine of a Divine Providence is confirmed, and we are taught that nothing happens by chance, and that the Most High God knows and understands our afflictions, and has power in himself to mitigate them, if we serve him ; and to exasperate and render them more severe, if we rebel against him. This is what is meant when he says, "If ye will walk by chance (Eng. Trans. "contrary unto") with me;" for thereby he says, When I bring your afflictions upon you, to punish you; if ye shall believe them to be accidental and fortuitous, then will I render them, by chance, (according to your thoughts,) more grievous and heavy. "If ye will walk by chance (Eng. trans. "contrary unto") with me; then will I walk by chance (Eng. trans. "contrary unto,") also with you fury." (Levit. xxvi. 27, 28.) For by supposing that those things occur by accident merely, which are really occasioned by their maintaining erroneous opinions, and practising wicked works, they are prevented from being led by them to repentance, according to what is said, "Thou

in

hast stricken them but they have not grieved." (Jer. v. 3.) He has, therefore, enjoined us to call upon Him; to offer supplications unto Him; and to cry unto Him in the time of trouble.

The doctrine of Repentance clearly belongs to the same class; that is, it is one of those tenets necessary to be believed by those who wish to venerate our Law. For no man can be found who does not sin, either by being ignorant of some truth or doctrine which he ought to believe, or by adopting a course of conduct which is forbidden, or by yielding to the violence and predominance of anger or other passions. Were men, therefore, to believe it impossible to amend or correct their errors, they would continue in their sins, and, seeing no remedy remaining, would be constantly adding to their crimes, and increasing their guilt; but believing and embracing the doctrine of repentance, they will not only reform themselves, but will also bring forth better fruits and more to perfection than even before they sinned grossly. On this account those acts which confirm this true and useful doctrine, are enjoined most frequently; such as confessions, fastings, and oblations, both for sins of ignorance and pride. And as the general design of conversion from sin is, that we may utterly forsake it, and as this too is the intention of repentance, the utility of all these precepts is clearly established.

CHAPTER XII.

Of the Precepts of the Second Class; or, those which relate to Idolatry.

THE precepts of the second class were evidently enjoined, in order to preserve men from idolatry, and other false and heretical opinions of a similar tendency. Such are the precepts respecting Jugglers, Enchanters, Astrologers, and Magicians, Diviners, Pythonesses, or those who consult them, and others of the same cast. (28)

A perusal of the books already noticed will fully evince, that astrology or magic was formerly practised by the Zabii and Chaldeans, and still more frequently by the Egyptians and Canaanites; and that not only they themselves believed, but that they also endeavoured to persuade others, that, by such arts, the most admirable operations of nature might be produced, relative both to individuals and whole provinces. But how can But how can reason comprehend, or the understanding assent to the possibility of of producing such effects by the means they adopt?, as, for instance, when they gather a certain herb at a particular time, or take a certain and definite number of any thing; or prac