avoid；　wherefore　the　Apostle　says　that　they　are　without　excuse　and　cannot
  plead　ignorance；　as　they　certainly　might　if　it　were　a　question　of
  supernatural　light　and　the　incarnation；　passion；　and　resurrection　of　Christ。
  （97）　〃Wherefore；〃　he　goes　on　to　say　（ib。　24）；　〃God　gave　them　up　to
  uncleanness　through　the　lusts　of　their　own　hearts；〃　and　so　on；　through　the
  rest　of　the　chapter；　he　describes　the　vices　of　ignorance；　and　sets　them
  forth　as　the　punishment　of　ignorance。　（98）　This　obviously　agrees　with　the
  verse　of　Solomon；　already　quoted；　〃The　instruction　of　fools　is　folly；〃　so
  that　it　is　easy　to　understand　why　Paul　says　that　the　wicked　are　without
  excuse。　（99）　As　every　man　sows　so　shall　he　reap：　out　of　evil；　evils
  necessarily　spring；　unless　they　be　wisely　counteracted。
  （100）　Thus　we　see　that　Scripture　literally　approves　of　the　light　of　natural
  reason　and　the　natural　Divine　law；　and　I　have　fulfilled　the　promises　made　at
  the　beginning　of　this　chapter。
  CHAPTER　V。　…　OF　THE　CEREMONIAL　LAW。
  （1）　In　the　foregoing　chapter　we　have　shown　that　the　Divine　law；　which
  renders　men　truly　blessed；　and　teaches　them　the　true　life；　is　universal　to
  all　men；　nay；　we　have　so　intimately　deduced　it　from　human　nature　that　it
  must　be　esteemed　innate；　and；　as　it　were；　ingrained　in　the　human　mind。
  （2）　But　with　regard　to　the　ceremonial　observances　which　were　ordained　in　the
  Old　Testament　for　the　Hebrews　only；　and　were　so　adapted　to　their　state　that
  they　could　for　the　most　part　only　be　observed　by　the　society　as　a　whole　and
  not　by　each　individual；　it　is　evident　that　they　formed　no　part　of　the　Divine
  law；　and　had　nothing　to　do　with　blessedness　and　virtue；　but　had　reference
  only　to　the　election　of　the　Hebrews；　that　is　（as　I　have　shown　in　Chap。　II。）；
  to　their　temporal　bodily　happiness　and　the　tranquillity　of　their　kingdom；
  and　that　therefore　they　were　only　valid　while　that　kingdom　lasted。　（3）　If　in
  the　Old　Testament　they　are　spoken　of　as　the　law　of　God；　it　is　only　because
  they　were　founded　on　revelation；　or　a　basis　of　revelation。　（4）　Still　as
  reason；　however　sound；　has　little　weight　with　ordinary　theologians；　I　will
  adduce　the　authority　of　Scripture　for　what　I　here　assert；　and　will　further
  show；　for　the　sake　of　greater　clearness；　why　and　how　these　ceremonials
  served　to　establish　and　preserve　the　Jewish　kingdom。　（5）　Isaiah　teaches　most
  plainly　that　the　Divine　law　in　its　strict　sense　signifies　that　universal　law
  which　consists　in　a　true　manner　of　life；　and　does　not　signify　ceremonial
  observances。　（6）　In　chapter　i：10；　the　prophet　calls　on　his　countrymen　to
  hearken　to　the　Divine　law　as　he　delivers　it；　and　first　excluding　all　kinds
  of　sacrifices　and　all　feasts；　he　at　length　sums　up　the　law　in　these　few
  words；　〃Cease　to　do　evil；　learn　to　do　well：　seek　judgment；　relieve　the
  oppressed。〃　（7）　Not　less　striking　testimony　is　given　in　Psalm　xl：7…　9；　where
  the　Psalmist　addresses　God：　〃Sacrifice　and　offering　Thou　didst　not　desire；
  mine　ears　hast　Thou　opened；　burnt　offering　and　sin…offering　hast　Thou　not
  required；　I　delight　to　do　Thy　will；　0　my　God；　yea；　Thy　law　is　within　my
  heart。〃　（8）　Here　the　Psalmist　reckons　as　the　law　of　God　only　that　which　is
  inscribed　in　his　heart；　and　excludes　ceremonies　therefrom；　for　the　latter
  are　good　and　inscribed　on　the　heart　only　from　the　fact　of　their　institution；
  and　not　because　of　their　intrinsic　value。
  （9）　Other　passages　of　Scripture　testify　to　the　same　truth；　but　these　two
  will　suffice。　（10）　We　may　also　learn　from　the　Bible　that　ceremonies　are　no
  aid　to　blessedness；　but　only　have　reference　to　the　temporal　prosperity　of
  the　kingdom；　for　the　rewards　promised　for　their　observance　are
  merely　temporal　advantages　and　delights；　blessedness　being　reserved　for　the
  universal　Divine　law。　（11）　In　all　the　five　books　commonly　attributed　to
  Moses　nothing　is　promised；　as　I　have　said；　beyond　temporal　benefits；　such　as
  honours；　fame；　victories；　riches；　enjoyments；　and　health。　（12）　Though　many
  moral　precepts　besides　ceremonies　are　contained　in　these　five　books；　they
  appear　not　as　moral　doctrines　universal　to　all　men；　but　as　commands
  especially　adapted　to　the　understanding　and　character　of　the　Hebrew　people；
  and　as　having　reference　only　to　the　welfare　of　the　kingdom。　（13）　For
  instance；　Moses　does　not　teach　the　Jews　as　a　prophet　not　to　kill　or　to
  steal；　but　gives　these　commandments　solely　as　a　lawgiver　and　judge；　he　does
  not　reason　out　the　doctrine；　but　affixes　for　its　non…observance　a　penalty
  which　may　and　very　properly　does　vary　in　different　nations。　（14）　So；　too；
  the　command　not　to　commit　adultery　is　given　merely　with　reference　to　the
  welfare　of　the　state；　for　if　the　moral　doctrine　had　been　intended；　with
  reference　not　only　to　the　welfare　of　the　state；　but　also　to　the　tranquillity
  and　blessedness　of　the　individual；　Moses　would　have　condemned　not　merely　the
  outward　act；　but　also　the　mental　acquiescence；　as　is　done　by　Christ；　Who
  taught　only　universal　moral　precepts；　and　for　this　cause　promises　a
  spiritual　instead　of　a　temporal　reward。　（15）　Christ；　as　I　have　said；　was
  sent　into　the　world；　not　to　preserve　the　state　nor　to　lay　down　laws；　but
  solely　to　teach　the　universal　moral　law；　so　we　can　easily　understand　that　He
  wished　in　nowise　to　do　away　with　the　law　of　Moses；　inasmuch　as　He　introduced
  no　new　laws　of　His　own　…　His　sole　care　was　to　teach　moral　doctrines；　and
  distinguish　them　from　the　laws　of　the　state；　for　the　Pharisees；　in　their
  ignorance；　thought　that　the　observance　of　the　state　law　and　the　Mosaic　law
  was　the　sum　total　of　morality；　whereas　such　laws　merely　had　reference　to　the
  public　welfare；　and　aimed　not　so　much　at　instructing　the　Jews　as　at　keeping
  them　under　constraint。　（16）　But　let　us　return　to　our　subject；　and　cite　other
  passages　of　Scripture　which　set　forth　temporal　benefits　as　rewards　for
  observing　the　ceremonial　law；　and　blessedness　as　reward　for　the　universal
  law。
  （17）　None　of　the　prophets　puts　the　point　more　clearly　than　Isaiah。　（18。）
  After　condemning　hypocrisy　he　commends　liberty　and　charity　towards　one's
  self　and　one's　neighbours；　and　promises　as　a　reward：　〃Then　shall　thy　light
  break　forth　as　the　morning；　and　thy　health　shall　spring　forth　speedily；　thy
  righteousness　shall　go　before　thee；　and　the　glory　of　the　Lord　shall　be　thy
  reward〃　（chap。　lviii：8）。　（19）　Shortly　afterwards　he　commends　the　Sabbath；
  and　for　a　due　observance　of　it；　promises：　〃Then　shalt　thou　delight　thyself
  in　the　Lord；　and　I　will　cause　thee　to　ride　upon　the　high　places　of　the
  earth；　and　feed　thee　with　the　heritage　of　Jacob　thy　father：　for　the　mouth　of
  the　Lord　has　spoken　it。〃　（20）　Thus　the　prophet　for　liberty　bestowed；　and
  charitable　works；　promises　a　healthy　mind　in　a　healthy　body；　and　the　glory
  of　the　Lord　even　after　death；　whereas；　for　ceremonial　exactitude；　he　only
  promises　security　of　rule；　prosperity；　and　temporal　happiness。
  （21）　In　Psalms　xv。　and　xxiv。　no　mention　is　made　of　ceremonies；　but　only　of
  moral　doctrines；　inasmuch　as　there　is　no　question　of　anything　but
  blessedness；　and　blessedness　is　symbolically　promised：　it　is　quite　certain
  that　the　expressions；　〃the　hill　of　God；〃　and　〃His　tents　and　the　dwellers
  therein；〃　refer　to　blessedness　and　security　of　soul；　not　to　the　actual　mount
  of　Jerusalem　and　the　tabernacle　of　Moses；　for　these　latter　were　not　dwelt　in
  by　anyone；　and　only　the　sons　of　Levi　ministered　there。　（22）　Further；　all
  those　sentences　of　Solomon　to　which　I　referred　in　the　last　chapter；　for　the
  cultivation　of　the　intellect　and　wisdom；　promise　true　blessedness；　for　by
  wisdom　is　the　fear　of　God　at　length　understood；　and　the　knowledge　of　God
  found。
  （23）　That　the　Jews　themselves　were　not　bound　to　practise　their　ceremonial
  observances　after　the　destruction　of　their　kingdom　is　evident　from　Jeremiah。
  （24）　For　when　the　prophet　saw　and　foretold　that　the　desolation　of　the　city
  was　at　hand；　he　said　that　God　only　delights　in　those　who　know　and　understand
  that　He　exercises　loving…kindness；　judgment；　and　righteousness　in　the
  earth；　and　that　such　persons　only　are　worthy　of　praise。　（Jer。　ix：23。）　（25）
  As　though　God　had　said　that；　after　the　desolation　of　the　city；　He　would
  require　nothing　special　from　the　Jews　beyond　the　natural　law　by　which　all
  men　are　bound。
  （26）　The　New　Testament　also　confirms　this　view；　for　only　moral　doctrines　are
  therein　taught；　and　the　kingdom　of　heaven　is　promised　as　a　reward；　whereas
  ceremonial　observances　are　not　touched　on　by　the　Apostles；　after　they　began
  to　preach　the　Gospel　to　the　Gentiles。　（27）　The　Pharisees　certainly　continued
  to　practise　these　rites　after　the　destruction　of　the　kingdom；　but　more　with
  a　view　of　opposing　the　Christians　than　of　pleasing　God：　for　after　the　first
  destruction　of　the