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ings or sacrifices; but this thing commanded I them, saying, Obey my voice, and I will be your God and ye shall be my people." (Jer. vii. 22, 23.) These words of Jeremiah have, however, given rise to a very general objection; for almost every one is ready to urge, "How could Jeremiah affirm that God did not ordain burntofferings, and sacrifices, when it is well known that the greater part of the precepts of the Law relate to them?" But the meaning of his words is, what has been already intimated, and is the same as if he had said, The primary intention of every part of the Law, is, that ye should know me, and forsake the service of other gods, that may be to you a God, and that ye may be to me a people; and the precepts which enjoin oblations, and command you to worship in my house, are given to instruct and assist you in this duty; for the reason why I have transferred this mode of worship to my OWN NAME, is to efface the remembrance of idolatry, and establish the doctrine of my unity. But these designs ye have defeated, and have had regard only to the outward worship; for ye have doubted my existence, as it is said, "They have belied the Lord, and said, It is not he." (Jer. v. 12.) Ye have served idols, and burned incense to Baal, and have gone after other gods; and have come to my house, and have cleaved to, and had respect only to the temple of the Lord, and to the oblations, which were not the first and principal object of the law.

There is also another way of explaining these verses of the Prophet, by which the same sentiment is maintained. For since it is clear both from Scripture and the Cabala, that the first precepts which were given to us, were not those which regarded burnt-offerings and sacrifices, it might be justly affirmed, that when God brought up our fathers out of Egypt, he did not command them, i. e. first and principally concerning burnt-offerings and sacrifices. Nor is the passover of Egypt any serious objection to this explanation; for, not only did there exist a manifest reason for its institution, but it also took place in the land of Egypt, whilst the precepts referred to by Jeremiah, were those which were commanded after the departure of our fathers out of that land, as it is said, " In the day that I brought you out of the land of Egypt.”

The first precept given after the departure from Egypt, was that which was received by us in Marah, when it was said to us, "If thou wilt diligently hearken to the voice of the LORD thy God." (Exod. xv. 26.) For," there he made a statute and an ordinance," (or judgment,) v. 25. The words of the Cabala, are, "In Marah, I will give the sabbath and judgments." The statute," therefore, refers to the sabbath, but the "judgments" or ordinances, to the commandments for the prevention of sin. This, as I have already shown, is the first intention and principal object of the law, viz. to inculcate the belief of true opinions, as for

instance, the creation of the world, to establish which, is the chief ground of the precept of the sabbath, (25) and then to banish sin from amongst men.

It is, therefore, evident, that the first precepts were not those which concerned burnt-offerings and sacrifices, which are only secondary in the intention of the law; and that what Jeremiah says, is of the very same import as what we read in the Psalms, where the people are blamed for being ignorant of the first intention of the law, and not distinguishing betwixt it and the subordinate design. "Hear, O my people, and I will speak; O Israel, and I will testify against thee: I am God, even thy God. I will not reprove thee for thy sacrifices, or thy burntofferings, to have been continually before me. I will take no bullock out of thy house, nor hegoats out of thy folds." Such also will be found to be the meaning of every other place, where these or similar expressions are used, and which the reader will do well constantly to recollect.

CHAPTER VIII.

The Prohibition of external Uncleanness and Impurity is conducive to the Purification of the Heart.

ON

NE general design of the law is, amongst other things, to control the appetites and restrain the passions, and to exterminate and render despicable those that are unlawful and injurious. Thus, it is well known, that the major part of men place their chief pleasure in immoderate eating and drinking, and venery;-practices, destructive of man's intellectual and highest perfection, and inimical to all good order and government. For when the depraved desires only are indulged, the mental vigour is destroyed; cares and anxieties are multiplied; hatred, malice, and envy are increased; contentions, wars, and robberies are excited, and the man suffers a premature death.

The reason of this is, that foolish men propose to themselves voluptuousness, as their chief good and ultimate aim.

To remedy this evil, God, in infinite wisdom, gave us laws calculated to banish such imaginary schemes of pleasure; to divert our thoughts

from them, and to prevent every thing tending to voluptuousness, or unlawful gratifications. Such is the principal intention of our law. See, therefore, how strictly the law enjoins the punishment of death upon him who seeks enjoyment in intemperate eating and drinking; and who, in the law, is called, "a stubborn and rebellious son, a glutton and a drunkard." (Deut. xxi. 20.) The law commands him to be stoned, and speedily taken out of the way, before his wickedness and malice proceed to murder, and his intemperance injure and corrupt others.

In like manner, it is agreeable to the general intention of the law, that man should be kind, and gentle, and obliging to his neighbours; not rough and crabbed, but attentive to the wishes of his friends, hearing their petitions, and granting their requests. To this effect is the divine command: "Circumcise therefore the foreskin of your heart, and be no more stiff-necked." (Deut. x. 16.) And again, "Take heed and hearken, O Israel; this day thou art become the people of the LORD thy God." (Deut. xxvii. 9.) And, "If "If ye be willing and obedient, ye shall eat the good of the land." (Isaiah i. 19.) It is also said of those who are ready and prompt to receive, and obey, that which ought to be received: "We will hear and do." (Deut. v. 27.) and elsewhere, figuratively; "Draw me, we will run after thee." (Cant. i. 4.)

Our Law also designs to inculcate purity and sanctity, or, in other words, continence and