صور الصفحة
PDF
النشر الإلكتروني
[graphic][merged small][ocr errors][merged small][merged small][merged small][merged small][subsumed][subsumed][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][ocr errors][merged small][merged small][subsumed][subsumed][subsumed][subsumed][subsumed][subsumed][subsumed][subsumed][subsumed][subsumed][subsumed][subsumed][subsumed][subsumed][subsumed][subsumed][subsumed][subsumed][merged small][merged small][ocr errors][merged small][subsumed][merged small][merged small][ocr errors][merged small][subsumed][merged small][subsumed][subsumed][subsumed][subsumed][subsumed][merged small][subsumed][subsumed][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][ocr errors][merged small]

reflect that they were framed for the benefit of man by the wisdom of the Deity himself; that Moses stood in the actual presence of the veiled and awful Jehovah and received the tables, graven with the writing of God, from the hands of Omnipotence! And here pause we, in contemplation of the infinite goodness and wonderful condescension of the Almighty, in thus partially discovering himself, divested of those rays of neverending glory, which no mortal might look upon and live, and standing confronted with a frail created man, for the purpose of conferring an inestimable benefit upon the world, which should last until that world shall cease to be, and which, next to the advent of the Messiah, we may consider the greatest ever bestowed upon mankind.

The extreme simplicity which marks the decalogue might induce an unreflecting observer to form the opinion that a very common intellect might have produced it; but let us remember, that each portion is a first principle, and involves with it a multitudinous chain of effects. It is an easier task to deduce inferences from first principles, or to form branches from original establishments, than to imagine those principles, or to found establishments. Thus, man may readily conceive particular laws deduced from the spirit of any of the ten commandments, but, first to have discovered the true distinction between good and evil, and then to reduce such distinction to practical rules, is an achievement of a totally different nature, and one, I firmly believe, beyond the limits of mere human understanding, unguided by a higher power.

Mortal eulogy is, however, but a poor tribute to the all-surpassing excellence of the decalogue, and our estimation of it is best shewn by an observance of the precepts it contains.

From the fall of Adam, the world rapidly increased in sin, and conscience, which was implanted in man at his first creation, proved an insufficient barrier to restrain him from evil deeds. Thus, when Cain became a fratricide, we are not told that there was any express law forbidding murder; but can we doubt that there existed an innate consciousness within him that he had committed an act of horror, repulsive to nature and offensive to God? After that event, sin increased to such a height, that " it repented the Lord that he had made man, and it grieved him at his heart," Gen.vi. 6. Then in his wrath the Almighty determined to destroy all that he had made, excepting only one just family, who had escaped the contamination of vice. This stern, but just resolution, he carried into effect, and for forty 2D. SERIES, NO. 25.-VOL. III.

days and nights was the earth deluged with water, and not a living thing escaped, save those whom the mercy of God preserved in the ark.

When the waters assuaged, the Lord blessed Noah, and gave a commandment to the world, forbidding blood and murder: "Whoso sheddeth man's blood, by man shall his blood be shed, for in the image of God made he man," Gen. ix. 6. This is the first recorded law given forth by the Lord after the expulsion of Adam from Paradise; which circumstance is alone sufficient to mark its vast importance.

After the flood, the sacred writings give the history of the Israelites; their bondage in Egypt, and deliverance by the Almighty; their trials and sufferings in the wilderness, until they arrived at Sinai, where the law was granted from the Mount.

There is, perhaps, no part of the Old Testament that teems more with awful sublimity than that portion of Genesis relating to the delivery of the ten commandments to Moses. The mountain trembled at the manifested presence of the Most High,His glories were obscured by a cloud of darkness, but thunderings and storms proclaimed the majesty of the Lord of worlds. Then was the highly favoured Moses admitted to personal conference with God the Father. Jehovah spake, and the ten commandments were given forth to the children of Israel.

The innate proneness of man to sinfulness is exemplified particularly in the present instance. While Moses was yet in the Mount, the people began to murmur at his continued absence, their confidence in him was shaken, and, forgetting the Lord their God, "who brought them out of the land of Egypt, and out of the house of bondage," they applied to Aaron to make them an idol. With reprehensible weakness he complied, and a calf, formed of molten gold, was exalted by him as an object for worship. Whilst the festivities and ceremonies were going forward in honour of this new deity, Moses returned from the mountain-from the presence of Divinity-and, full of horror and indignation at the sight of these impious acts, he brake the tables containing the law which the Almighty had committed to his charge. At the earnest supplication, however, of the people, the tables were restored, and from that day have remained, and, to the end of time, will remain, a mighty and imperishable memorial at once of the greatness and goodness of God.

The ten commandments may be divided under two heads, which I shall designate the religious and the ethical: the first treat

[blocks in formation]

ing of our duty towards God, and the second of our duty towards men. Under the former head are comprised the first four of the divine institutes, and the remaining six are within the latter description. It may also be remarked, that the commandments are of two kinds, positive and negative; the former pointing out a line of conduct to be pursued, and the latter one to be avoided. The aggregate contains all things necessary for the conduct of man in his state of probation.

Alfred the Great, it is recorded, transcribed the whole decalogue, together with several chapters of Exodus, (which I presume to have been those expository thereof,) into that code which formed the foundation of what is now the common law of the realma striking instance of the eminent understanding of that great lawgiver and monarch-for, by what effort of the human mind could be produced rules of government so simple and so perfect as these, proceeding as they do from the only Source of all goodness and perfection of wisdom?

Viewing the ethical portion of these commandments in a worldly light alone, as rules of conduct for the mere convenience of the great family of man, and the proper ordering the social state, and divesting them of all moral obligation or consideration of duty towards the Creator, they are such as, if strictly observed, cannot fail to impart peace, happiness, and harmony amongst the beings for whose use they are destined; whilst, on the other hand, the wilful and general disregard of these inestimable maxims is equally sure of entailing misfortune, anarchy, and misery upon them. This is a sufficient test of their excellence. And, so widely, so illimitably comprehensive are they, in a political sense, that every human institute, be it even a local or private act of parliament rendered necessary by particular circumstances, ought, in principle, spirit, or object, to be founded upon, inferred from, or regulated by some one or more of these divine precepts; and no approved standard law can, I imagine, be produced, in which some analogy, either intended or existing, may not be traced, even if it be remote. The ten commanments are equally well adapted to regulate the government of nations, and the conduct of individuals, and every negative one forbids an action which the innate perception of man betwixt good and evil must combine with the mandate itself in teaching him to avoid.

The constitution and laws of our own country have been held up to the admiration of the world as models, and as being more in accordance with divine principles than those of other nations: perhaps in theory

justly so. They are wise in formation, and strong in foundation, but the practice and application of them are as imperfect and absurd as the basis is strong and wise; and they must remain so, whilst the construction of a sentence, the orthography of a name, the omission of a word, or the authority of a stale precedent, is estimated of greater importance than the plain right and wrong of the case under consideration. The uncertainty of the law, as depending so ridiculously upon finite points, has become shamefully proverbial; and, grievous is it to say, that success is more likely to crown the endeavours of the most acute brain, and the best adept at tergiversation, than those of the plain straightforward advocate of an honest cause. Is it not notorious-disgracefully notorious-that an action being legally defensible is no proof or even assumption that it is morally justifiable? Is there not a distinction between courts of equity and courts of law? and what is that distinction but a tacit admission that law (or at least the practice of it) is not equity? Were the laws administered upon their own grand and noble principles, with the proper and original regard to right and wrong, such distinction would become lost, or rather the two principles would become amalgamated into one-one great and glorious-TRUTH. But shall we ask the question, whether even the equity of the courts so called is equity indeed? Alas! the annals of chancery, the wailings and lamentation within the wretched walls of the Fleet, would answer but sadly.

Much abuse of the law arises from the venality and partiality of its hired dispensers. The magistrate is, in truth, but the speakingtrumpet of the law; but if the tube be foul, it will surely taint the breath that passeth through it. He is but the channel through which the stream must pass, to distribute its benefits; but if the course be choked up with filth, it will contaminate the purity of the waters, and transform the clear and running brook into a stagnant and unwholesome pool, or force it, foul and detestable as it has become, into other and tortuous tracks far different to those designed for its original procedure. In a word, the intent of English law is, for the most part, good, but it is misapplied; and no intention, however virtuous, can be properly carried into effect, whilst the action is entrusted to persons whose individual righteousness is not com mensurate with the original justice of the principle which they are the vehicle of, and public weal must materially depend upon the fitness of the persons appointed to the administration of the laws, to so responsible

a task.

The edifice of law erected in Britain may be compared to the Christian religion-beautiful in its original and naked simplicity-but spoiled and disfigured by the spurious trash with which it has been daubed by fools and knaves: and, instead of being preserved to the general welfare of the community, has been pressed into the employ, and made subservient to the interests, of avaricious individuals. But to resume our original subject.

If we investigate the decalogue carefully, we cannot but be struck with the mutual dependence of the parts upon each other, which is practically illustrated in the progress of crime. For example, neglect of Sabbath duties is the first step towards the day being profaned by wicked actions. Thence a general decline and fall of piety in the mind; and from the extinction of religious veneration and love for the Most High, and reliance upon his goodness, what crimes may not be dated! The commandment against coveting is intimately connected with those against stealing, adultery, false witness, and even with that against murder. Between theft and murder also there is but a step. Between adultery and murder is but the same. Let it be observed, that I speak with regard to consequences, in which character crimes stand to each other, and not in respect to their comparative turpitude. In fact, every division of the decalogue, has some relation to others, and the ·whole forms a concatenation, or chain, one link of which cannot be broken without injury, and perhaps destruction, to the remainder. How many unhappy criminals have, in their last confessions, traced the source of a long career of sin in the neglect of the third, fourth, and tenth commandments, which some have been pleased to call the lightest.

In the papers upon selected portions of the decalogue, which have appeared in previous numbers, I have viewed the commandments principally as practical rules of conduct, and exhorted the observance of them chiefly on grounds of worldly expediency.

But now the question arises; how is it possible for frail imperfect man to arrive at supreme excellence of practice, an attribute of the Deity alone? Granted that it is physically impossible; but we may arrive at the utmost perfection of which our nature is capable, and this is to be accomplished alone by faith and prayer.

In considering this part of the subject, my first care shall be, to point out the confirmation of the decalogue by our Lord and Saviour.

The law delivered by God to Moses re

mains to this day, under the authority of the Redeemer, a constitutent part of the Christian religion. Before the advent of the Mesiah, the purity of the ancient law had become defiled, by the substitution of superstitious rites and external ceremonies for true spiritual and practical duty. To o prune these unwholesome excrescences, and to replace an extended moral obedience to the law of God, was the great and glorious work of the Saviour of men. The notion has been often expressed, and is, I believe, retained by many, even at this day, that the decalogue concerned only the Hebrew nation, and was given exclusively for their guidance. This is obviously erroneous, when we reflect how intimately, and, in fact, inseparably, are the public and private duties of every individual interwoven with it; and that the system comprehends an ethical code, which afterwards received the avowed sanction of the Redeemer, and was also that by which he regulated his own conduct. Thus it cannot fail to be the true and proper standard of moral and political conduct. St. Paul saith, "The law is holy, the commandment holy, just, and good."

The doctrines of faith and works, as relating equally to law and gospel, are so closely connected with the present subject, that it may not be considered extraneous to touch briefly upon them here.

We learn from the gospel the necessity of regeneration: "Except a man be born again, he cannot see the kingdom of God," John iii. 3; or, as it is somewhat more clearly expressed by St. Paul, in the Epistle to the Romans, vii. 6. “That we should serve in newness of spirit, and not in the oldness of the letter." We also learn reliance upon the atonement of Christ, instead of upon the unstable foundation of our own good deeds. "Believe, and ye shall be saved."

But, to separate these two grand supporters of all religion and morality-firm faith, and good deeds-and to contend for the efficacy of faith alone to salvation, as some sectaries have done, appears to me the most preposterous hypothesis that ever entered the imagination of man: first, because the gospel in which such faith is professed asserts the direct contrary; and, secondly, because the theory is impossible, for true belief can never exist in the breast of him who holds it; sound faith being as surely productive of practical virtue, to an extent proportionate with its own, as any other unvarying effect results from a natural

cause.

Jesus Christ, both by precept and example, exhorted and inculcated good works. He expounded the law, and gave rules of

« السابقةمتابعة »