irst was
commissioned to proclaim the true religious idea, had fully realized in
his mind the vastness and immense consequences of that new institution
in its ultimate universal compass. In his eloquent addresses there are
even some broad traits which allude to a fulfilment reserved to the
latest posterity. Nevertheless, it is obvious, that, having to instruct
a people who were not yet prepared to realize such an idea, and in an
age when the opinions of all mankind ran into totally different
directions, he had to take into account the condition of the times and
of men, and to use a language suited to his hearers. At the same time it
was not designed, or expected, by the holy legislator to see at once
realized the last and comprehensive results to which the revealed
doctrine aspires; it was sufficient to have given it existence and form,
and to have instituted a repository capably of preserving it, leaving
its final universal triumph to the development of humanity and progress
of civilisation. Considered in these points of view, Mosaism has the
appearance, in its exterior garb, of a special law, adapted to peculiar
circumstances, and circumscribed to few persons, but in reality, and
apart from that kind of integument, it contains the universal doctrines,
destined to become the inheritance of all mankind. The blessed Prophet
clearly foresaw that the new ideas preached by him would meet with many
an obstacle, before they were thoroughly adopted, even by those who were
called upon to preserve them; hence the greater was the force with which
he inculcated the monotheistic principle, and the necessity of
segregation from foreign and idolatrous influences; thus his laws
acquired an aspect of _particularism_ and nationality, whereas on being
carefully studied, and deeply penetrated, they exhibit their more
general and sublime tendency. Therefore, in judging of Mosaism, and in
interpreting the body of laws contained in the Pentateuch, we must never
lose sight of the two following necessary cautions; viz., to deduce
general theories from particular cases; and to take into account the
circumstances of time and place, in order to seize that which is
designed for all times and all places.[6]

[Note 6: The attentive student of the Pentateuch must see,
especially when assisted by the best commentators, that several
ordinances are the creatures of circumstance and time, and consequently
of an essentially transitory character. Among the