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 these stand foremost all such as refer to the treatment of, and relations with, the Canaanitic families. The strict separation of Israel from those corrupt and idolatrous populations, and their ultimate destruction, were conditions necessary to the establishment and success of the new order of things. As soon as the end of those ordinances was accomplished, they naturally ceased to have any other than a historical value. Therefore, he (if any such there be) who would transfer to the Gentiles of our days the principles of the policy that was inculcated towards the Canaanites of the time of Moses, would not only he committing a sad mistake, but running counter to the spirit of Judaism, and violating the very letter of the law, elsewhere clearly expressed. "Thou shalt love the stranger as thyself," is the motto which God inscribed for perpetuity on the banner of Israel.--THE TRANSLATOR.]