from wine, is evident; for wine has, in many instances, both of former and latter ages, been the occasion of death to multitudes, and " many strong men have been slain by it ;" (Prov. vii, 26 ;) the Prophet also remarks, "They have erred through wine." (Isaiah xxviii, 7.)-It was the peculiarity of the Nazarite to abstain from every kind of drink made from the vine, that he might be thereby advanced to greater honour, and learn to be content with the things that were necessary. He, therefore, who thus abstained, was accounted holy, and placed in equal dignity. with the High-Priest as to sanctity, not daring to pollute himself for his deceased father or mother. Such was the honour arising from abstinence from wine. (121)

CHAPTER XXIV.

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

THE precepts included in the fourteenth class,

are those which we have reviewed in the tracts Of Women," and "Of prohibited Marriages, and Incest."-The precept of "Circumcision" also must be referred to this class.

In the preceding pages we have indicated the general scope and intention of these precepts, and now descend to the particulars of them.

It must be acknowledged by every one, that man during the whole of life stands in need of friends, as Aristotle has shown in the ninth bookof his Ethics. (122) In prosperity, their company and conversation are pleasant; in adversity, needful; and in old age, advantageous. It is, however, principally among children and relatives that we meet with such love and friendship; and, among them only, that brotherly affection and mutual benevolence are perfected. For when a family are connected with each other by the same parents or ancestors, we generally find friendship, benevolence, and love reigning amongst them; and to promote these is one of the primary objects of the law.

On this account Harlots were prohibited. (Levit. xix. 29;-Deut. xxiii. 17.) For, by permitting them, families would have been confounded and destroyed, and their children have been regarded by all men as aliens, and have been disowned and neglected by their kindred and neighbours: and what misfortune worse than this could possibly befal them?-Public brothels were therefore not allowed among the Israelites, that lust and wantonness might be checked, and the evils arising from them repressed. (123) Among the benefits resulting from this prohibition, it should also be noted, that it prevented many quarrels and contentions. For if prostitution had not been forbidden, it would frequently have happened that different men, meeting at the same time and place, would have contended for the same woman, and violent quarrels, if not murder either of the men or of the prostitute, would have ensued ; for so says the Scripture, (Jer. v. 7,) "They assembled by troops in the harlots' houses." (124) To guard, therefore, against such evils, and to preserve the distinctions of families, harlots, and whoremongers were condemned, and only public marriages allowed; for if even private marriages had been permitted, some would have been found who would have introduced women into their houses, and called them their wives. It was, therefore ordained, that if a man had privately espoused a woman, the marriage should afterwards be publicly cele

brated, as it is said of Boaz, (Ruth iv. 2,) " He took ten men of the elders of the city."

But because it sometimes occurred that they did not live together in peace and concord, so that the affairs of the family were prevented from being properly conducted, the husband was therefore permitted, in such cases, to divorce his wife and send her away: (Deut. xxiv. 1:) and lest, if this had been done by word only, or simply dismissing her, opportunity might have been afforded to any one to quit her husband's house and live in adultery, and she and the adulterer affirm that she had been previously divorced, it was commanded that no wife should be repudiated but by a Bill of Divorcement, as it is said, (Deut. xxiv. 1,) Let him write her a bill of divorcement." (125)

The precept respecting the Woman suspected of Adultery, (Numb. v. 12,) was given because many men were apt to be jealous of their wives; for every married woman, being afraid of the waters of jealousy, was induced to act circumspectly and guard against every thing that might distress the heart of her husband; for even the greater part of innocent women, and those who were conscious of rectitude, strove with all their power to avoid that disgrace, preferring death to the public shame of having their heads uncovered, their hair shorn, their garments torn down to their breasts, and themselves obliged to stand bound in the sanctuary

in the sight of the multitude, and the members of the Great Sanhedrim; so that many great and fatal evils destructive of domestic order were prevented, through fear of the disgrace attendant on the trial by the Waters of Jealousy. (126)

If a virgin were seduced, the seducer was obliged to marry her; (Exod. xxii. 16, 17;) for since unmarried females might be married to any one, he who had seduced her was, assuredly, the most proper person to marry her, being the most likely to conceal her dishonour and pardon her crime. But if the damsel or her parents objected to the marriage, he was only bound to pay her the Dowry of Virgins. (127)

-In the case, however, of a Rape, the punishment inflicted was heavier; and if marriage took place, the violater was not suffered to put away his wife" all his days." (Deut. xxii. 29.)

The precept of the Levirate, or marriage with a brother's widow, (Deut. xxv, 5,) was founded on an ancient custom, which was in use before the giving of the law, but which the law retained, and added the loosing of the Shoe, &c. (v. 9,) as ignominious and disgraceful actions that might induce the brother-in-law to fulfil his duty to his brother's widow, even when otherwise reluctant: as it is written in the law, (Deut. xxix, 9,) "So shall it be done unto that man, that will not build up his brother's house :" and again, (v. 10.) "His name shall be called in Israel, the house of him that hath his