MITI, the whole code =71111V1, evroNat, moral • precepts ; and the ceremonial laws ; and D'Onelpri, the judicial or political ordinances (see Scott on Deut. vi. s) ; but this we fear cannot be substantiated. The triads are not expressed always in the same terms, and the interchanges which occur in their use only prove that the legal terms of the Hebrew code are synonymous•—a result which shows that God's laws are of a wide and comprehensive nature, and incapable of those sharp definitions by which men are apt to limit them. The Jewish doctors seem to have observed this, for they simply enumerate, without distinguishing them. They count 613 laws ; 248 are positive or imperative in form, and 365 are negative or pro. hibitory. They are given in consecutive enumera tion, but with some arrangement of subject-matter, in Jost's Geschichte des Yudenthums, i. 451-466. These 613 statutes are arranged by Maimonides, in his More Nevochnn, into these fourteen classes : Maimonides further generalises these into (1) Precepts relating to God and man ; (2) Precepts relating to man and man ; but the difficulty of even this large generalisation did not escape him, for he adds, ' It may be well to remark, that even the precepts of the former class do ultimately, and after many intervening circumstances, lead to the occurrences of the latter class.' See Townley's
Maimonides, chap. x., pp. 193-197. For a useful analysis of the law of Moses, the reader is referred to Horne's Introduction, vol. iv. pp. 27-30 of edit. ix., or vol. ii. pp. 590-593 of edit. x. (by David son) ; or pp. 536-539 of edit. xi. (by Ayre). This analysis, which is arranged on the principle we have recommended above, has been also reprinted in some more elementary works, It is for prac tical purposes very good.—P. H.