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النشر الإلكتروني

LECTURE II.

Their extent. Their importance illusThe Jewish religion inculcates the two

The Ten Commandments due to the Mosaic Law. trated by the practices of the heathen world. great principles, of love to God, and love to man-Also love to our énemies, as far as was practicable under the Jewish economy. It did not substitute outward observances

for internal piety-Proved from the general principles of internal religion which it establishes From the conditions on which alone it proposes the forgiveness of transgressions-From the connexion it points out, between the ceremonies of the ritual and internal religion. Recapitulation.

DEUTERONOMY, iv. 8.

"What nation is there so great, that hath statutes and judgments so righteous, as all this Law which I set before you this day?"

It shall be the object of this Lecture to enquire, how far this character, which the Jewish Legislator ascribes to his Law, is justified by the nature of the general moral principles which it inculcates, and the specific precepts it lays down, compared with the period at which they were promulgated, and the disposition and capacity of the nation for whom they were designed. In the first place, then, it is an obvious, but it is not therefore a less important remark, that to the Jewish religion we owe that admirable summary of moral duty, contained in the Ten Commandments. All fair reasoners will admit, that each of these must be understood to condemn, not merely the extreme crime which it expressly prohibits, but every inferior offence of the same kind, and every mode of conduct leading to such transgression;* and on the contrary, to enjoin opposite conduct, and the cultivation of opposite dispositions. Thus, the command, "Thou shalt not kill," condemns not merely the

That the Ten Commandments were understood in this extensive sense by the Jews themselves, is evident, not only from the various declarations of the inspired Psalmist and the Prophets, but from the testimonies of such Jewish writings as have reached us, particularly those of Josephus and the celebrated Philo. I refer in particular to the following passages :-Psalms iv. xv. and xix. 12, 13.; Psalm x. 16, to the end, particularly 23.; Psalm lxxxii. 2, 3, 4.; Psalms ci. and cxix. passim, particularly 151, 163, 172.; Isaiah, i. from 10 to 20; also lvi. lviii. lxi.; Jeremiah, vii.

single crime of deliberate murder, but every kind of violence, and every indulgence of passion and resentment, which tends either to excite such violence, or to produce that malignant disposition of mind, in which the guilt of murder principally consists and similarly of the rest. In this extensive interpretation of the Commandments, we are warranted, not merely by the deductions of reason, but by the letter of the Law itself. For the addition of the last, "Thou shalt not covet," proves clearly that in all, the disposition of the heart, as much as the immediate outward act, is the object of the Divine Legislator; and thus it forms a comment on the meaning, as well as a guard for the observance of all the preceding commands.

Interpreted in this natural and rational latitude, how comprehensive and important is this summary of moral duty. It in

first sixteen verses.

All these passages show clearly, that sincere and heartfelt piety and virtue, not Pharisaical strictness or mere ceremonial worship, was demanded by the Jewish law.

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In confirmation, consult Josephus, Book II. against Apion, from sect. xvi. to the end. The following beautiful and important passage is very full and express:-"The reason," says he, "why the constitution of this legislation was ever better directed "to the utility of all, than other legislations were, is this: that Moses did not make “religion a part of virtue, but he saw and he ordained other virtues to be part of "religion: I mean justice, and fortitude, and temperance, and an universal agreement "of the members of the community with one another; for all our actions and studies, "and all our words (in Moses's settlement) have a reference to piety towards God." And again, sect. xxiii. "What are the things then that we are commanded or for"bidden? They are simple, and easily known. The first command is concerning "God, and affirms that God contains all things, and is a Being every way perfect "and happy, self-sufficient, and supplying all other beings; the beginning, the middle, "and the end of all things. He is manifest in his works and benefits, and more "conspicuous than any other Being whatsoever. But as to his form and magnitude, "he is most obscure; all materials, however costly, are unworthy to compose an "image for him; and all arts are unartful, to express the notion we ought to have of "him: we can neither see nor think of any thing like him, nor is it agreeable to piety "to form a resemblance of him. We see his works-the light, the heaven, the earth, "the sun and the moon. the waters, the generations of animals, the productions of "fruits: these things hath God made, not with hands, not with labour, nor as wanting "the assistance of any to co-operate with him; but as his will resolved they should be "made, and be good also, they were made and became good immediately. All men "ought to follow this Being, and to worship him in the exercise of virtue; for this way of the worship of God is the most holy of all others." In explaining the other principles of moral duty, he combines the direct commands of the Decalogue with their various additions, explanations, and improvements, which are dispersed through the entire Pentateuch; thus applying them in the most extensive latitude.

The view which Philo takes of this subject, in his Tract on the Decalogue, and the

culcates the adoration of the one true God, who made heaven and earth, the sea, and all that in them is; who must, therefore, be infinite in power, and wisdom, and goodness; the object of exclusive adoration, of gratitude for every blessing we enjoy ; of fear, for he is a jealous God; of hope, for he is merciful. It prohibits every species of idolatry; whether by associating false gods with the true, or worshipping the true by symbols and images. Commanding not to take the name of God in vain, it enjoins the observance of all outward respect for the Divine authority, as well as the cultivation of inward sentiments and feelings, suited to this outward reverence; and it establishes the obligation of oaths, and, by consequence, of all compacts and deliberate promises; a principle without which the administration of laws would be impracticable, and the bonds of society must be dissolved.

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two subsequent Tracts on the special Laws connected with the different parts of it, is equally extended. He says, "The commands which God himself proclaimed, are not 66 only Laws, but the summaries or general heads of particular Laws; and those which "he promulgated by his prophet Moses, are all to be referred to the former." On the first and second commandments, † he argues at large against the absurdity and guilt of idolatry in all its points; on the third, he impresses with the greatest earnestness, the guilt either of perjury or rash swearing in conversation: "He who is about "to swear," says he, "ought diligently to examine all the circumstances attending the "subject about which he is to swear; whether it be important, whether it be true, "whether it be certainly apprehended by him. Next he ought to consider himself, "whether his soul is pure from guilt, his body from pollution, his tongue from evil"speaking; for it is criminal to permit any thing unworthy to be uttered by that "mouth, which pronounces the most holy name." Considering the Ten Commandments as summaries of general Laws, he observes,|| that "To the fourth is to be refer"red every thing relating to festival days and sabbaths, vows, sacrifices, purifications, "and every other part of religious worship." On the fifth he observes, "That in the "precept, 'Honour your parents,' are included many Laws, prescribing the duties of "the young to the old, of subjects to magistrates, and servants to masters, and those who have received benefits to their benefactors." And thus of the rest.

I have made these quotations, to prove that the Mosaic Law effected the purpose, which I have contended it was calculated to promote; by rectifying and enlarging the moral views of the reflecting and enlightened part of the Jewish nation, to a degree far superior to that which Pagan morality had attained; a circumstance particularly remarkable, in the extent which Philo (p. 592, Letter f,) gives to the command, "Thou "shalt not commit adultery," as prohibiting any irregular desire and licentious indulgence. A strictness utterly unknown to the heathen world.

* Vide Philonis Opera, p. 576, Letter c.

Ibid. from p. 579, Letter f, to 583, Letter e.
Philo, p. 583, Letterf, and 584, Letter e.

Philonis Opera, p. 599, from Letter f, to the end of the Tract on the Decalogue.

By commanding to keep holy the sabbath, as the memorial of the creation, it establishes the necessity of public worship, and of a stated and outward profession of the truths of religion, as well as of the cultivation of suitable feelings: and it enforces this by a motive which is equally applicable to all mankind: and which should have taught the Jew, that he ought to consider all nations as equally creatures of that Jehovah whom he himself adored; equally subject to his government, and if sincerely obedient, entitled to all the privileges his favour could bestow. It is also remarkable, that this commandment, requiring that the rest of the sabbath should include the man-servant, and the maidservant, and the stranger that was within their gates, nay, even their cattle, proved that the Creator of the Universe extended his attention to all his creatures; that the humblest of mankind were the objects of his paternal love; that no accidental differences, which so often create alienation amongst different nations, would alienate any from the divine regard: and that even the brute creation shared the benevolence of their Creator, and ought to be treated by men with gentleness and humanity.

When we proceed to the second table, comprehending more expressly our social duties, we find all the most important principles on which they depend, clearly enforced. The commandment which enjoins, "Honour thy father and mother," sanctions the principles, not merely of filial obedience, but of all those duties which arise from our domestic relations; and, while it requires not so much any one specific act, as the general disposition which should regulate our whole course of conduct in this instance, it impresses the important conviction, that the entire Law proceeds from a Legislator able to search and judge the heart of man,

The subsequent commands coincide with the clear dictates of reason, and prohibit crimes which human laws in general have prohibited as plainly destructive of social happiness. But it was of infinite importance to rest the prohibitions, "Thou "shalt not kill-Thou shalt not commit adultery-Thou shalt "not steal-Thou shalt not bear false witness," not merely on the deductions of reason, but also on the weight of a divine authority. How often have false ideas of public good in some places, depraved passions in others, and the delusions of idolatry in still more, established a law of reputation contrary to the

dictates of reason, and the real interests of society? In one country we see theft allowed, if perpetrated with address: * in others piracy and rapine honoured, † if conducted with intrepidity. Sometimes we perceive adultery permitted, ‡ the most unnatural crimes committed without remorse or shame; § nay, every species of impurity enjoined and consecrated, as a part of divine worship. In others, we find revenge honoured as spirit—and death inflicted at its impulse, with ferocious triumph. Again, we see every feeling of nature outraged, and parents || exposing their helpless children to perish, for deformity of body or weakness of mind, or, what is still more dreadful, from mercenary or political views; and this inhuman practice familiarized by custom, and authorized by law. And to close the horrid catalogue, we see false religions leading their deluded votaries to heap the altars of their idols with human victims: T the master butchers his slave, the conqueror his captive; nay, dreadful to relate, the parent sacrifices his children, and, while they shriek amidst the tortures of the flames, or in the agonies of death, he drowns their cries by the clangor of cymbals and the yells of fanaticism. Yet these abominations, separate or combined, have disgraced ages and nations which we are accustomed to admire and celebrate as civilized and enlightenedBabylon and Egypt, Phoenicia and Carthage, Greece and Rome. Many of these crimes legislators have enjoined, or philosophers

* Vide Universal Hist. B. I. ch. xix. Vol. I. p. 564; and Plutarch in Lycurgus. Thucyd. Lib. I. sect. v.

Universal Hist. Vol. I, 562; and Plutarch in his life of Lycurgus.

The second

The proofs of this melancholy fact are unhappily too numerous. Eclogue of the correct Virgil is instar omnium. Vide also Plutarch in Lycurgus compared with Xenophon's Vindication, acknowledging that such guilt was authorized in many places. by the public Laws. Vide Leland's Advantage of Revelation, Part I. ch. vii. and Part II. ch. iii.

Vide Plutarch in Lycurgus, who made it a Law, that the father was obliged to submit his child to the inspection of certain judges, to determine whether it should be preserved, or cast into a deep cavern to perish. Plutarch passes no censure on it. Vide also, the Self-Tormentor of Terence, Act iii. scene 4. Plato and Aristotle approve this cruel violation of natural duty and affection. Vide Plato de Republica, Lib. V. pp. 25 and 28; and Aristotle Politic. Lib. VII. cap. xvi. and Cicero de Legibus, Lib. III. cap. viii. by which it appears, this practice was enjoined by a law of the Twelve Tables at Rome.

¶ Vide the authorities quoted in the last Lecture, note, pp. 193, 194, and 195, &c.; and Dr Ryan's useful Work on the Effects of Religion, Vol. I. p. 57, and seq.

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