CHAPTER XIII. Of the Causes and Reasons of the Precepts of the third Class. THE precepts comprised under the third head, are those of a Moral and Physical nature. The utility of these is evident, because they include the doctrines respecting those virtues by which civil society itself is preserved; so evident indeed, as to render it unnecessary to dwell any longer upon it by attempting to demonstrate it. Let it be remembered, however, that there are some precepts among them, which although they may appear to have no precise object, yet may be enjoined in order to acquire or produce some virtuous habit. But of the greater part of precepts of this class it is clear, that they are calculated either to create or to preserve laudable and useful habits. CHAPTER XIV. Of the Causes and Reasons of Precepts of the fourth Class. THE precepts comprehended in the fourth class, are those noticed in the tracts of Seeds, of Slaves, and of Pledges and Loans. These, when they are considered distinctly, and in order, will be found to have a manifest utility, as for instance, that we ought to be merciful to the poor and succour them in their necessities;-that we ought not to oppress the indigent, nor add affliction to the afflicted in heart, as widows, orphans, &c. Giving alms to the poor, being clearly a duty. The reason for the TERUMмOTH, or Oblations voluntarily made to the Priests and Levites, and the Tythes, is given in the Law when it says, "He hath no part or inheritance with thee:" (Deut. xiv. 27.) To which may be added, that the whole of the tribe of Levi were devoted to the service of God and the study of the Law, not depending upon tilling or sowing, but being set apart for sacred duties, as it is said, "They shall teach Jacob thy judgments, and Israel thy Law they shall put incense before thee, and whole burnt burnt sacrifice upon thine altar." (Deut. xxxiii. 10.) Thus in almost every part of the Scriptures we shall find the Levite, the Stranger, the Orphan, and the Widow, enumerated together and compared to the Poor, from having no certain possessions. The Second Tithes the Law commands to be brought in kind and eaten in Jerusalem only, that the offerers might be obliged to practise almsgiving, by expending what was brought in eating and drinking, which might easily be done by gradual distribution; and also, that by assembling at one place they might be more firmly cemented together by brotherly affection and friendship. With respect to the precepts relating to the Fruits of the Fourth Year, it may be remarked, that, in addition to their tendency to prevent idolatry, and partaking of the uncircumcision of the Fruits of the three first years, the same reason may be adduced for them, as for the Oblations (Terumah), Cakes, First-fruits, and First of Shearing, of all of which the first-fruits were to be consecrated to God, that men might be excited to liberality and withdrawn from avarice and gluttony. (44) Of the same nature also is the injunction, that the Shoulder, and the two Cheeks, and the Maw, of the ox or the sheep which is offered, shall be given to the priest: (Deut. xviii. 3 :) since the two cheeks may be considered as the first-fruits of the carcase of the animal; the Right Shoulder as the first of branch-like parts of the body; and the Maw (or Stomach) is the chief of all the instestines. The law of the First- Fruits also promotes Humility: for being obliged to carry their baskets on their shoulders,(Deut.xxvi,2,) and thus publicly to acknowledge God's blessings, they thereby signified that it was a part of Divine Worship, for a man to remember his former affliction and tribulation, when God should have given them rest; which is also confirmed by the law in many other places, as it is said, "Thou shalt remember that thou wast a bondman in Egypt :" (Deut. xxiv, 18:) Since he who is in the enjoyment of riches and pleasures is in danger of forgetting his former state, when he ought to fear those evils which so readily spring from prosperity, such as pride, and haughtiness, and apostacy, and others of a like nature, agreeably to the caution, "Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thine heart be lifted up, and thou forget the LORD thy God, which brought thee forth out of the land of Egypt, from the house of bondage:" (Deut. viii, 12, 13, 14, 15:)-and again, "Jeshurum waxed fat and kicked." (Deut. xxxii, 15.) It is for fear of these evils that it is commanded in the Scriptures, to offer the first-fruits every year before the Lord and his Divine Majesty: and it is well known how forcibly they recall to mind the plagues of Egypt; as, "that thou mayest remember the day when thou camest forth out of the land of Egypt:" (Deut. xvi, 3)-and, "that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt:" (Exod. x. 2.) which was peculiarly proper to be done on these occasions, because they demonstrate the truth of prophecy, as well as of rewards and punishments; for every precept, which either recals to our minds the Divine Miracles, or establishes our Faith, must be of the greatest utility. This is clearly shown by what is said of the first-born of man and beast: (Exod. xii i, 14,15 :) "It shall be, when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the LORD brought us out from Egypt, from the house of bondage: and it came to pass, when Pharaoh would hardly let us go, that the LORD slew all the first-born in the land of Egypt, both the first-born of man, and the first-born of beast: therefore I sacrifice to the LORD all that openeth the matrix, being males:" which is evidently spoken of sheep, oxen, and asses, because they are domestic animals reared by men and to be found everywhere, but especially in the land of Israel and among the Israelites, we, and our fathers, and our fathers' fathers being shepherds, as it is said, "Thy servants are shepherds, both we and also our fathers." (Gen. xlvii, 3.) On the contrary, horses and camels are not to be found in every place and among all people; therefore when the spoiling of the Midianites is noticed, (Num. xxxi,) we find no animals mentioned, except sheep, oxen, and asses, which are the only ones necessary for P |