For

chastity, as will be hereafter explained. when God commanded Moses to sanctify the people, to prepare them for receiving the Law, he said, "Sanctify them to-day and to-morrow." (Exod. xix. 10.) And again, Moses said to the people, "Come not at your wives;" (Exod. xix. 15.) evidently teaching, that chastity is sanctification; elsewhere teaching also the same doctrine respecting abstinence from wine; saying of the Nazarite, "He shall be holy." (Numb. vi. 5.) In the book of Leviticus also, we find it enjoined to be holy, since it is said, "Sanctify yourselves, and be ye holy." (Levit. xi. 44.) Such is the sanctity of the precepts; and as the Scripture calls the observation and fulfilment of them, sanctification and purity, so it terms the transgression of them, and the perpetration of any thing base, impurity and uncleanness.

Cleanliness of dress, ablution of the body, and the removal of all dirt and squalidness, are certainly the intention of the Law, though considered as subordinate to the purification of the heart and conduct from depraved opinions, and immoral actions. (26.) For, to suppose that exterior purity, by ablutions of the body and dress, can be sufficient, though in other respects a man indulges himself in gluttony, inchastity, and drunkenness, is the extremest folly! Hence, Isaiah says, "They that sanctify themselves, and purify themselves in the gardens, behind one (tree) in the midst, eating swine's flesh, and the abomination, and the mouse, shall be consumed N

together, saith the LORD." (Isaiah lxvi. 17.) For these words signify, that in public they cleansed and purified themselves, but afterwards in private and in their own houses defiled themselves with all manner of sin; and ate meats that were prohibited, such as " swine's flesh, and the abomination, and the mouse."-As to the expression, "behind one (tree) in the midst," it most probably refers to unchaste and forbidden acts. From the whole, however, we learn that they were indeed outwardly clean, but that that inwardly they were full of evil desires, and lusts, inconsistent with the Law; the principal scope and design of which is, first to check and extinguish unholy desires; and then to purify the exterior, when it has purified the inward and hidden affections of the heart. Solomon has described those who are superstitiously attentive to purifying the body and dress, but inwardly inclined to evil, and addicted to impurity, when he says, "There is a generation that are pure in their own eyes, and yet is not washed from their filthiness." (Prov. xxx, 12.)

Let what has now been said respecting the designs of the Law be well considered, and it will be found to throw light upon the causes of many precepts which were previously involved in obscurity.

CHAPTER IX.

IT

The Law is accommodated to Nations, not to Individuals.

T is necessary for the elucidation of this subject, farther to remark, that the Law is not formed for extraordinary cases, and actions of rare occurrence; but, for the common and ordinary transactions of life; and consequently that its various precepts and instructions are principally directed to the promotion of public and general good. To form, therefore, a due estimate of that Law, which is certainly Divine, regard must be had to those extensive and general benefits which result from it to the community at large; and not to the partial inconvenience or injury which here and there an an individual may sustain from its authority and exercise. Just as in the operations of Nature, benefits are common and frequent; but injuries particular and seldom.

Agreeably to these views, we need not wonder, if the intention of the Law be not answered in all and every individual; but that there are some persons to be found, who, notwithstanding every legal restraint, continue irregular and imperfect. All men are not possessed of the same natural qualities; and although all proceed from the same God, and have been formed by the same power, and are committed to the same pastor,

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, like 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