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for the express purpose of exhibiting a practical proof of this, by his dealings towards them, in adjusting their prosperity or adversity according to their fidelity to Himself. The declarations of Moses are most full on this point in various places; but more especially in Deuteronomy, wherein he recapitulates all the wonders they had themselves witnessed, as manifested in their behalf, and as affording an experimental proof of Divine Providence. "The Lord's portion is His people, Jacob is the lot of His inheritance; He found him in a desert land, and in the waste howling wilderness; He led him about, He instructed him; He kept him as the apple of His eye" (Deut. xxxii. 9.) This perpetual Providence, as extending to the minutest events is, in fact, inculcated by the whole course of their history,-in the call of Abraham,-the deliverance from Egypt, the wandering in the wilderness,--and the settlement in Canaan ;-which were all brought about by means quite distinct from their own strength.

Reliance on an especial Providence was the foundation of their civil government, and the very principle of their constitution. Confiding in the promise of a more than compensating productiveness, they kept the sabbatic year, without tilling their land (Lev. xxv. 21). Hence it was, also, that they assembled at the three great festivals in Jerusalem, leaving their families and

property exposed to their enemies; and trusting in His promise, that no one should injure them, when "they went up to appear before the Lord their God thrice in the year" (Exod. xxxiv. 24.)

Moreover, contrary to all other lawgivers, Moses rendered his civil institutions totally subordinate to his religious ones; announcing to his nation, that their prosperity would depend, not on political regulations or schemes, but entirely on their fidelity to God. In his last address to them (Deut. xxx. 15), this is most emphatically stated: "See I have set before thee this day, life and death, good and evil; in that I command thee to love the Lord thy God, to walk in His ways, and to keep His commandments, and His statutes, and His judgments; that thou mayest live and multiply, and that the Lord thy God may bless thee in the land whither thou goest to possess it. But if thine heart turn away, so that thou wilt not hear, but shall be drawn away, and worship other gods and serve them; I denounce unto you this day, that ye shall surely perish, and that you shall not prolong your days upon the land whither thou passest over Jordan to possess it."

At a time when the knowledge of the true God was lost; and the whole world, even the most refined philosophic nations thereof, were sunk in hopeless idolatry, the Jewish law was promulgated to a nation

apparently incapable, from their previous slavish degradation, of receiving such a high degree of moral improvement. To them were propounded the great principles of true religion,—the self-existence, unity, perfections, and providence of the great Jehovah ; reprobating all idolatry in toto. And a system of government was framed for them, based upon this true religion; and regulated so as to proportion their prosperity to their allegiance or disobedience. In the mode of its promulgation, there was an admirable adaptation to the moral and intellectual character of the people; whilst the precautions to enforce obedience were admirable, supposing the lawgiver's mission to be divine; but at the same time such as to be abortive, and to expose him to scorn and contempt, if it were not.

Hence the promulgation of such a system, at such a time,—to such a people,-so connected with their polity, and adopting such extraordinary regulations,— cannot be accounted for, without admitting the truth of Mosaic history, and the fact of supernatural aid.

This, therefore, is the first presumptive argument for the divine original of the Jewish law.

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The high tone of Morality in the Decalogue; the pure general principles which it inculcates; and the admirable specific precepts which it delivers; compared with the period and circumstances of the people to whom it was delivered ;—all strongly bespeak a Divine original.

ments.

To the Jewish religion, we owe that admirable summary of moral duty contained in the Ten CommandEach of these must be interpreted to mean, not merely the extreme crime which it expressly prohibits, but every inferior degree thereof, and every tendency towards it; as also to enjoin the conduct and dispositions opposite thereto. Thus the sixth commandment prohibits not merely murder, but every violent or malicious feeling which might lead to it.

This extensive interpretation is warranted, not only by reason, but by the law itself; for the last of them, "Thou shalt not covet," proves that the disposition of the heart, as well as the outward conduct, was the object of the legislator; and it gives us a key to the true application of the whole.

What an important summary of morality is the Decalogue thus interpreted in its natural and rational latitude! The first Table thereof exhibits the one true God, as the exclusive object of worship; constraining us, from a sense of His glorious attributes, to love, fear, adore and serve Him. It prohibits every species of idolatry, under any pretence whatever it enjoins an awful reverence for His name ;-thereby establishing the sacred obligation of an oath, and consequently of all deliberate compacts, a principle essential to the existence of society. In the sanctity of the sabbath, it establishes public worship, and a stated outward profession of religion, as well as the cultivation of suitable feelings: whilst in the extension of it to the servant, and the stranger within their gates, and even to their cattle, it exhibits the Creator not only as tenderly regarding all mankind with paternal love, but as mindful even of His very lowest works, which were therefore to be humanely treated.

The second Table comprehends our social duties. And in enjoining in the fifth commandment, the honour

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