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remove them for both they who believe there are reasons for every circumstance of every precept, and they who believe there are none for any of the precepts, are alike distant from the truth. Most assuredly Wisdom, or, if you prefer the term, Necessity demands the existence of some things in the precepts for which no particular reason can be given, and without which it would be impossible for the Law to be ordained. The cause of the impossibility is this, that if it should be inquired, "Wherefore ought that sacrifice to be a lamb and not a ram ?"-the same question would still remain if a ram had been substituted for a lamb; for after all, some species or other must necessarily have been appointed. So also if any one should say, "Why must there be seven lambs rather than eight ?"-the contrary question might be asked, "Why ought there to be eight, rather than seven, or ten, or twenty?"— for of necessity some number must be stated. It is a point similar to the nature of possibilities, of which this is the reason, that there must of necessity be another possibility, and of which it cannot be sought, "Wherefore is this possible, and not the other?" for the same question might be asked if the other were in its place. Let it therefore be remembered, that when our wise men any where say, that "all the precepts have their reasons ;"-and that "Solomon knew all the reasons of all the precepts ;"-they are to be understood as speaking of the general use or

design of the precepts, and not of the particular parts or circumstances of them.

These things being understood, I shall proceed to distribute all the 613 Precepts (5) into certain classes, each of which will include those precepts which are of the same nature, or which have an affinity with each other; and endeavour to point out the reasons and utility of each class in the clearest and most demonstrative manner. I shall afterwards revert to each precept of the respective classes, and explain the the cause of every one of them, a few excepted, of the reasons of which I am not yet certain. I shall also note the reasons of some particular circumstances of certain of the precepts, for which there appears to have been an assignable cause. But, first, it will be necessary to premise some things in order to clear the way, and to render the explanation of those reasons more easy and better understood. With these preliminary observations I shall commence the ensuing chapter

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.

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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 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 arrive, 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.