punishment, to which nothing is to be added, and from which nothing is to be taken away; but as GOD himself explains it, to be rendered to every man "according to his fault." (Deut. xxv, 2.)

To the same book (or division of the law) belongs the precept of appointing a place and paddle without the camp, (Deut. xxiii, 12-14,) for concealing the necessities of nature. The first intention of which was cleanliness, and the avoiding of all filth and impurity that might render man like the brute beasts; whilst it was also further designed by these injunctions to confirm the confidence of the Israelites in the Divine Majesty dwelling among them in the time of war, as is said in the reason assigned for this precept: (Deut. xxiii, 14:) "For the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee;" and to which this exhortation is added, "Therefore, shall thy camp be holy; that he see no unclean thing in thee, and turn away from thee." (v. 14th.) God designing thereby to deter and dehort from fornication, which is but too common and frequent among soldiers when long absent from home. In order, therefore, that we might be delivered and abstain from all such impure actions, God enjoined those acts which served to remind us that his glory dwelt in the midst of us, saying, "Thy camp shall be holy, that he see no unclean thing in thee;" and also commanded, (v. 10, 11,)" If there be among you any man that is not clean by reason of uncleanness that

chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp: but it shall be, when evening cometh on, he shall wash himself with water: and when the sun is down, he shall come into the camp again." This was done, that it might be firmly settled in the mind of every one, that their camps ought to be like the Sanctuary of God, and not like those of the Gentiles, in which every kind of corruption, transgression, rapine, theft, and wickedness, was suffered to grow freely. But my design is to direct men to the worship of God, and exhibit the reasons of it; and, as I have already stated, the causes and reasons which I shall adduce shall be such only, as may be found in the Scriptures.

In fine, to this class belongs the judgment respecting the beautiful female captive, (Deut. xx, 10-14,) of which our wise men say, This Law speaks only of concupiscence. But the reader ought, nevertheless, to be reminded, that this precept includes something relating to those virtuous and moral actions which all good men ought to practise. For, even if evil concupiscence gained such an ascendancy over a man, that he could neither conquer nor restrain it, still he was forbidden to yield to it in public, and commanded to seek privacy and retirement, since it is said, "Thou shalt bring her home to thine house." Neither was it permitted to enjoy the captive female a second time, either during the war, or before her grief and sorrow had subsided;

nor was she to be prevented from mourning, weeping, and washing, as it is enjoined, "She shall bewail her father and mother;" for, by those who are in distress, tears are preferred to rest and recreation, until the bodily strength being evidently weakened, the person becomes incapable of sustaining an exertion of the mind, like as those who are elated with joy prefer laughter to quietness. It is therefore clear,

that it is the design of the law to exercise clemency towards the captive, by allowing her to express her grief in every way, until she became languid and weary, and ceased to mourn and grieve. Let it, however, be remarked, that her captor dared not enjoy her, except during her continuance in Gentilism; and that for thirty days she might retain her own law and religion, although it were idolatry, and no one was suffered to contradict or molest her: And even if he could not induce her to embrace the rites and customs of the Law, he could neither sell her, nor use her as his slave. From all these circumstances, it is, therefore, manifest that the Law prohibited carnal access, notwithstanding she might continue in rebellion, that is, a Gentile and a Pagan, as it is said, "Thou shalt not make merchandise of her, because thou hast humbled her." (65)

CHAPTER XVII.

Of the Causes and Reasons of Precepts of the Seventh Class.

THE precepts of the seventh class are those which respect Pecuniary Judgments.

The reasons of these are evident; for they are, as it were, the measures of equitable decisions in the business and contracts usual among men ; and designed to promote the mutual advantage of merchants and contractors, so that neither party may be profited solely, but each be benefited by the other.

The primary rule is, that no fraud shall be committed in selling, but that the gain shall be usual, common, and known; that the conditions of sale shall be duly observed, and that no fraud nor deception whatever shall be practised, even in word.

The next precepts of the same class, are those which relate to the four keepers: [i. e. of goods deposited, borrowed, hired, or pledged,] (Exod. xxii. 7—15;) and of which also the reasons are evident. For he who gratuitously takes care of any thing from which he derives no advantage himself, but benefits others, is not liable to any loss, but the injury which happens must be borne by the owner of the goods; but he who

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requests to have goods in charge in order to derive benefit from the care of them, or to whom the owner gives a remuneration, becomes surety for all, and from his purse every loss must be made good; and when he who gives and he who receives the remuneration, mutually share the profit, they must jointly bear the loss. If the damage be occasioned by the negligence of the person intrusted, as when that which was committed to his care, is stolen or lost, then he must repay it, because he did not take proper care of what was committed to his charge; but if the injury 'sustained be such as he could not have prevented by foresight, care, or diligence, as when the limbs of sheep or cattle are broken, or when sheep, &c. are carried off or die, the loss must be borne by the owner himself.

The law also manifests the greatest attention to the case of hired servants, on account of their poverty, (Deut. xxiv. 14, 15,) enjoining their wages to be punctually and fully paid them, without any fraud or violence exercised towards them, and that their wages shall be proportioned to their labour. From the same true principle of mercy likewise proceeds the injunction, that neither hired servants, nor even cattle, shall be prevented from eating of the food about which they are employed. (Deut. xxv. 4.) (66)

In the class of " Pecuniary Judgments," those respecting Inheritances must be specially noticed; concerning which it is commanded,