(IV v-8)
   introduced. When the rich individuals of the community offered a peace offering, instead of distributing the superfluity which could not be consumed, among the poor, they made feasts, and invited to partake with them, other rich individuals. by whom they might expect to be invited in their turn, & thus the wealthy uniting in families, circles were formed from which the poor were utterly shut out; each inviting the other, in return for a previous invitation. or in hope of a future one, and thus the benevolent intention of this part of the ordinance, was utterly defeated. It was this feast, which I suppose was alluded to by the Redeemer, when he commanded that those should not be invited who were capable of offering a recompence, but the poor, &

(IV r-9)
the maimed, and the halt, and the blind  Yet, in spite of this perversion, of the law of Moses, the intention of that law was obvious, it was to promote a spirit of moral benevolence and kindness, among the higher claws of the Israelites; And, when this intention was complied with, and the law was accepted in its full force, it must have been a very strong practival expression of morality to see the rich coming to offer their peace-offerings. and afterwards distributing a portion of them to the poor of the community. high and low, rich and poor, all sitting down to partake of the feast of peace offering in a spirit of brotherly amity, and <good> universal goodwill. 
The next commands to which I wish to direct your attention, are those contained in the 9 and 10 verses. Now, it has been frequently laid down, as a general principle of action by the selfish, or the avaracious, that every one may do what he pleases with his own. Yet this commandment is a strong protest against every advancement of the kind. It may perhaps be said by some, that this law is not binding on us. because we are not in exactly the same situation and circumstances. as were the Israelites. But, we should recollect that this commandment, and indeed all contained in this chapter, are not mere sacrificial ritual which was only necessary to shadow forth the sacrifice of Christ and which now that we have that great sacrifice to look to, is no longer necessary, but it is a moral commandment, whose intention was to regulate the disposition and conduct of society, of general society, Therefore, in order to escape from the binding force of this commandment, we must suppose one of two things, either, that God can change, that his will, and view of right and wrong, is not the same now, as it was formerly <or else> which is directly contrary to all our principles of religion, or else we must suppose and affirm our entire independency of him, we must deny that God has any right to demand our obedience. 

(IV v-9)
which is affirming that God neither has exercised, does not, and will not exercise, any care over us of a special character. Now God way manifest himself to us in a different manner from that which he adopted towards the Israelites, yet he certainly gives us the same degree of support  He is our Father, therefore all that we possess is his, he is our Judge, or. therefore he has command over our actions, he is our Creator therefore, not only what we possess, but we ourselves are his. What more can be objected; It is true, he showed himself to the Israelites in the fire and the cloud and does he not show himself to us in the rain and in the sunshine, in the day and in the night; and in every working of nature. Our very life proves our dependance on him, for in him we live, and move and have our being therefore, having seen that this command is binding upon all, it is evident that it utterly annihilates the selfish principle that every one may do what he pleases with what he chooses to call his own
It is evident, that if there were to be always poor, in every nation, and this it appears is unavoidable, that one of two plans must be adopted, to p[ro(?)]cure them support. they must either be left dependant on their importunity for their subsistence, or else provision must be made for them. & in this case, we see that this last was done, yet done in such a manner, as to stimulate their activity, and industry. Individuals whose poverty was great, were relieved by the gleanings of the fields of the rich, for the rich could not refuse them this without offending against the command of God and thus all the abject misery and degradation of the poor, which is too often so palpable in other countries, was entirely avoided.
The next commandment, being in connection with this, is, we see  Thou shalt not steal. Here was security of property established. What was provided for by the former commandment. theft is forbidden by this. God had commanded the rich to support the poor, if they were churlish, and would not, the poor must not take what was their due, against the owners

(IV r-10)
will, it was not their concern, it was Gods, and he would most certainly punish the closehanded churl. 
Again. the wages of the labouring man were always to be given him in the evening. Now. this does not mean, that always, when the day closed in, [Ha(?)] that was hired was to come and receive his hire. This might not always be entirely convenient for him, but it means, that when he did ask for it, there was to be no. "Go and come again and tomorrow I will give, when thou hast it by thee, instant payment was to be made. and the labouring man was never to suffer by delay. The same purity of moral feeling shows through the whole of this. In the 14. verse we have a command for the protection of those whose state of dependance of entire dependance, made them more subject to those feelings from others which proceed from human depravity, it was to keep them from being made the sport of their happier and less dependant fellows. We find here another strong provision to maintain the purity of moral feeling, towards God, as well as towards man. For this commandment means also, - Thou shalt reverence God, who has permitted infirmities and miseries to fall upon these individuals for his own wise, but unknown purpose. All these injunctions give us a farther conception, of the dignity and character of God. The next command, (passing by that which exacts justice towards rich and poor, as that is so obvious a duty as to require no explination,) is that which forbids talebearing. Now. there is perhaps no character by whom greater mischief is done, both to individuals, and to society, than the talebearer. And, although it is here the habit which is forbidden. yet the occasional act is not innocent. Statements may be misunderstood. generally exaggerated, by the tale bearer. Intercourse is of course broken up, suspicion and jealousy excited - , All harmony is lost, and there is in both cause and effect, a something unworthy of manhood, arising from human depravity. This evil, is therefore met by a particular provision. 

(IV v-10)
We now have a command forbidding vengeance to be exercised, and this provides a remedy for all evils which could be excited by the talebearer, Now, this worst of all characters has always must always have, a pretended good motive, and we know not but. that he might perhaps propose this, motive even to himself, this is, as soon as he has been any thing wrong in his neighbour, to go to warn others of it, that they may not be injured, or contaminated, by coming in contact with the individual in question. But he aught to do more. he ought to point out to him the evil which he has committed, if he reforms, it is well, if not it is then quite time enough to [warn(?)] society against him. 
We cannot at present go farther into the examination of these moral precepts, but we may see, from what we have considered, that the law of Moses was of far more importance than is generally imagined  It may be said and thought, that it was about the pins and taches of the tabernacle, or the ceremonial ritual of the sacrifice, but no, it presents us with one of the most magnificent codes of morality that was ever appointed, one which if obeyed by any nation, would raise its power and its majesty far above all others. If we cannot comply with all the commands of their law, may we at least be found endeavouring as far as we are able, to imitate the holiness of Christ, and above all, depending on him for the expiation of our offences, or neglect, and trusting that he will bring us in the end, into the kingdom of his Father.