CHAPTER VI.

Reply to those who suppose that no Reasons can be assigned for the Precepts of the Law.

THERE are some men to whom it is confessedly difficult to assign a reason for any of the Precepts, and to whom therefore it would appear, as if no intelligible reason could be given for any Injunction or Probibition; whereas, the true cause is to be found in the diseased state of their own minds. For they suppose, that if any arguments be advanced, which are deduced from the advantages derivable from the Precepts in this world, it is depreciating them as the result of mere human reason and sagacity; but that if no present advantage or utility be discoverable in them, or can be assigned for them, it is a proof that they are derived from God, since they are incomprehensible by the human mind. But how foolish is this mode of reasoning, which supposes man to be more perfect than his Creator! According to them, man acts with design in all he does and says, but that God commands us to do those things, from the performance of which we shall derive no benefit, and by the neglect of which we shall sustain no injury. Far, indeed, be this from the Creator! who has himself intimated to us, that the design of all the Precepts is to promote our happiness; as is expressed in these words

already quoted: "For our good always, that he might preserve us alive, as it is at this day." (Deut. vi. 24.) In this sense also it is said, "This is your wisdom and understanding in the sight of the nations which shall hear all these things." (Deut. iv. 6.) And again, "Surely this great nation is a wise and understanding people." (Deut. iv. 6.) For these words show, that all nations will understand these statutes to be replete with the highest wisdom and intelligence. But if the causes of them were hidden, and no utility could be discovered in them, either for producing good or averting evil, wherefore should it be said of those who receive and practise them, that they are wise, and intelligent; or that they are great, and the admiration of all nations? Assuredly, it must be because, as we have asserted, every one of the six hundred and thirteen, Precepts, (21) is in some way or other advantageous, either by inducing the belief of some salutary principle, or eradicating some pernicious notion ; by instituting some profitable regulation, or banishing some vice; or, lastly, by exciting to worthy and laudable actions, or dehorting from sinful and vicious ones; all of which may be referred to the three divisions of FAITH, MoRALS, and CIVIL POLITY. But as all the Injunctions or Prohibitions of the Law include either instructions respecting civil or political actions, or morals, or truths to be believed, there is no need at present to discuss them separately.

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CHAPTER VII.

As all the natural Works of God have their respective Causes and Reasons, so also have the Precepts of the Law.-The Origin of Oblations.

IF we study the works of God in nature, we

shall soon discover the supreme wisdom and skill of the Creator displaying itself in the creation of inferior animals; and in the subordination and connexion of the various motions of their members. Similar wisdom and contrivance are also exhibited in the formation of the different parts of the human body; thus, for instance, the anterior portion of the brain is extremely soft, but the posterior portion somewhat more solid; the spinal marrow is still harder, and the more extended its elongation, the firmer is its consistency. The nerves are the instruments of sense and motion. (22) Of these some are only necessary for the apprehension of the senses, for which a gentle exertion is sufficient, as in the motions of the eye-lids and the jaws; which, therefore, arise from the brain: but others are required for the motion of the limbs, and therefore proceed from the spinal marrow. But because those nerves which originate in the spinal marrow, are not adequate to move the

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joints of the limbs, on account of their softness, the wise counsel of God has so ordered it, that fibres proceed from the nerves, and being filled with flesh, become muscles; thus, from the extremity of the nerve proceeds the muscle, which increasing in its solidity, and strengthened by the union of fibres of a finer texture, becomes a tendon, which adhering closely to the limb enables the nerves, by this means, to move the different members of the body.

I have adduced this, as one of the clearest examples noticed in the work, "On the Usefulness of the various parts;" (i. e. of the body,) in which many admirable things are brought forward, and in which it is fully shown that every part has a manifest utility, when examined by the light of sound reason and understanding.

The same Divine Wisdom is also conspicuous in viviparous animals; for, because their young, when born, are exceedingly tender, and incapable of deriving their support from dry and solid food, the breasts of the female parent are therefore formed for the production of milk, that they may be nourished with that sort of fluid aliment, which is suited to their tempera-. ment and feebleness, until they have gradually acquired firmness and strength. A similar mode of procedure is also observable in the Divine Government, of which there are many instances in our Law, wherein the transition from one thing to its opposite is not sudden and abrupt, but gradual and easy; for it is not

agreeable to the nature of man, to relinquish readily, and in a moment, that to which he has long been accustomed. Therefore when God sent Moses, our Teacher, to render us a Royal Priesthood, and a Holy Nation; he first taught the knowledge of God; as it is said, "Unto thee it was showed, that thou mightest know that the LORD he is God." (Deut. iv. 35.) And again, (v. 39.) "Know therefore this day, and consider it in thine heart, that the LORD he is God in heaven above, and upon the earth beneath : there is none else." And then instructed us in the Worship of God; as it is written, "To serve Him with all your heart and with all your soul." (Deut. xi. 13.) And again, "Ye shall serve the LORD your God, and he shall bless thy bread and thy water." (Exod. xxiii. 25.) And in another place, "You shall serve him and cleave unto him." (Deut. xiii. 4.) But as at that time, the universal practice, and the mode of worship in which all were educated, was, that various kinds of animals should be offered in the temples in which their idols were placed, and before whom their worshippers were to burn incense and prostrate themselves; and as there were also certain persons, set apart for the service of those temples, which, as has been already shown, were erected in honour of the sun and moon, and the rest of the planetary bodies; therefore, that divine wisdom and providence of God, which so eminently shines forth in all his creatures, did not ordain the abandonment or