studies, and all our words, [in Moses's settlement,] have a
reference to piety towards God; for he hath left none of
these in suspense, or undetermined. For there are two ways
of coining at any sort of learning and a moral conduct of life;
the one is by instruction in words, the other by practical
exercises. Now other lawgivers have separated these two ways
in their opinions, and choosing one of those ways of
instruction, or that which best pleased every one of them,
neglected the other. Thus did the Lacedemonians and the
Cretians teach by practical exercises, but not by words; while
the Athenians, and almost all the other Grecians, made laws
about what was to be done, or left undone, but had no regard
to the exercising them thereto in practice.

18. But for our legislator, he very carefully joined these two
methods of instruction together; for he neither left these
practical exercises to go on without verbal instruction, nor
did
he permit the hearing of the law to proceed without the
exercises for practice; but beginning immediately from the
earliest infancy, and the appointment of every one's diet, he
left nothing of the very smallest consequence to be done at
the pleasure and disposal of the person himself. Accordingly,
he made a fixed rule of law what sorts of food they should
abstain from, and what sorts they should make use of; as also,
what communion they should have with others what great
diligence they should use in their occupations, and what times
of rest should be interposed, that, by living under that law as
under a father and a master, we might be guilty of no sin,
neither voluntary nor out of ignorance; for he did not suffer