SIGNIFICATIONS OF THE WORD LAW. 203 from every mental and corporeal pollution, and strictly enjoined to keep within the boundaries marked out for them, and not to rush within the limits assigned to these awful symbols of the Deity. An assemblage of celestial beings, from another region of creation, was present on this occasion, to perform important services, to swell the grandeur of the scene, and to be witnesses of the impressive transactions of that solemn day. 452. In order that the impressive words which were uttered on that day might not be forgotten in future generations, they were written on tables of stone with the finger of God. They were not merely written, but engraved, or cut out of the solid stone, so that they could not be erased; they were inscribed on a solid, and not perishable material. "The tables were written on both their sides." This was intended to prevent the possibility of anything being added to the law or taken from it. The tables were two in number, the one containing the precepts which inculcate love to God; the other containing those which enjoin the love of our neighbor. These laws, thus engraven on the most durable materials, were deposited in the most sacred part of the tabernacle, in the ark of the covenant, under the mercy-seat. 453. All the striking circumstances referred to in the foregoing descriptions, were evidently intended to proclaim the majesty and grandeur of the Supreme Legislator; the excellence and perfection of his law, as being the unalterable rule of rectitude; and the dreadful consequences which must ensue to all those who persist in the violation of its precepts. 454. "As the people of Israel may be viewed under a threefold aspect, so we have a foundation laid in this fact for a threefold acceptance of the word law. "They may be viewed, (1.) as rational and responsible creatures, depending (like ourselves) upon God, and subject to his will, as the supreme Ruler and Judge of the universe. In this capacity the law of the Ten Commandments, or the moral law, was given to them, which is substantially one and the same with the law of nature, and binding on all men as such. (2.) As the church of the Old Testament, expecting the Messiah, and furnished with a system of worship embracing a great variety of rites and ceremonies, which pointed more or less distinctly to him. 204 RULES OF INTERPRETATION. Viewed in this ecclesiastical character, God bestowed upon them the ceremonial law, which was a body of rules and precepts regulating their religious worship. (3.) As a peculiar people, having a civil polity and constitution especially appointed for them, and distinguishing them from all other nations, their government being in fact a Theocracy, in which God himself was their Chief Magistrate. Viewed in this light a code of civil or political laws was prescribed them. The term the law" is sometimes applied to one of these systems, and sometimes to another, and again to the whole taken collectively; so that we must often be governed in great measure by the context in determining the precise sense in which the term is used. It is however most legitimately and emphatically employed in reference to the first of these, or the moral law, which was distinguished from the others by being audibly delivered by God himself, and afterward written by him upon two tables of stone. [Professor Bush.] 449. What may serve as an incitement to the study of the moral law delivered at Mount Sinai? 450. Can you present the substance of Headly's beautiful sketch of the circumstances in which the law was delivered? 451. What account does Dr. Thomas Dick give of the delivery of the Law? 452. What particular honor was put upon the moral law, in the manner of its being recorded and preserved? 453. What was the probable design, and what is the tendency, of all the circumstances attending the delivery of the law, the record, and the mode of securing its preservation? 454. In how many acceptations is the term law employed in the sacred scriptures? SECTION II.- RULES FOR THE RIGHT INTERPRETATION OF THE TEN COMMANDMENTS, AND OTHER PRECEPTIVE PARTS OF THE SACRED SCRIPTURES. 455. THE Ten Commandments are to be regarded as exhibiting only a summary of duty. They do not enter into detail, but are general heads, from which particulars are to be deduced by ourselves, or are to be collected from the commentaries upon them, which are scattered throughout the Scriptures. Certain rules have been laid down for the right interpretation of this law, and other preceptive parts of the Bible; and are the following: : 456. RULE I.-It should always be remembered that "the law is spiritual," as it is called by an apostle; and RULES OF INTERPRETATION. 205 consequently, that it requires something more than external conformity to its precepts. Most of the precepts, when literally understood, relate only to the outward conduct; as, "Thou shalt not kill," "Thou shalt not steal," &c.; but the last, which says "Thou shalt not covet," regulates the movements of the heart; and this instance clearly shows the spirit which pervades all the other precepts. It is an admonition in the close by the Lawgiver that he ultimately regards the state of the mind. A human legislator aims at nothing more than the compliance of his subjects with the letter of the law. The heart lies beyond his jurisdiction. But the moral law emanated from Him who is the former of our spirits as well as of our bodies, has a right to the homage of both, and pays no regard to an action, or to a course of actions, unless the disposition from which it proceeds be such as he can approve. When, therefore, the law enjoins any duty, it enjoins the corresponding state of mind: when it forbids any sin, it forbids the state of mind which leads to it. 457. RULE II.—When one form of a particular sin is forbidden, all the forms of that sin are forbidden; and when one form of a particular duty is enjoined, all the forms of that duty are also enjoined. 458. The law says, "Thou shalt not kill;" but we must not limit this precept to the prohibition of actual murder alone. It forbids, at the same time, all injuries offered to the person of another; all malice, and revenge, and all the expressions of malignant feeling. Our Savior has authorized this explanation, in the fifth chapter of Matthew's gospel. 459. When he commands us to love our neighbor as ourselves, he commands us to perform all the good offices which love naturally suggests, and by which its sincerity is expressed. 460. RULE III.-When any duty is enjoined, the contrary sin is forbidden, and when any sin is forbidden, the contrary duty is enjoined. Is. lviii. 13. Eph. iv. 28. 461. When the law forbids us to kill, or unjustly to deprive a man of life, it commands us to use the means of preserving his life, to give him the counsel, the warnings, and the assistance which are necessary for his safety. 462. When the law commands us to honor our parents, 206 RULES OF INTERPRETATION. it forbids neglect of them, contempt for them, or the doing of anything which may be injurious or offensive to them. 463. RULE IV.-Where a duty is required, the use of all the means of performing it rightly, is required; and where a sin is forbidden, every cause, and even every occasion of it, is prohibited. 464. When a precept enjoins justice, it enjoins diligence in business, prudence in conducting our affairs, and economy, that we may be able to satisfy every lawful demand upon us; and hence it follows that if a man has brought himself by indolence, folly, and extravagance, into such a situation that he cannot pay his debts, he is not so much to be pitied, as to be condemned. 465. (1.) When the Scriptures prohibit uncleanness, they prohibit drunkenness, gluttony, idleness, and all the provocations of the sensual appetites. (2.) When the law forbids murder, it forbids also, wrath, malice, and revenge, which prompt men to commit that crime. Matt. v. 21, 22. (3.) When it prohibits theft, it forbids covetous desires and it forbids idleness, which may prompt us to steal by reducing us to want. 466. RULE V.—That which is forbidden, is at no time to be done; but that which is required, is to be done only, as opportunity is afforded. 467. It is never lawful to murder, to steal, to commit adultery. No situation can occur in which a man shall be permitted to do these things. A man is bound to refrain, although he should expose himself to the loss of his life. 468. That which is required, is to be performed, as often as opportunity is afforded, and when it does not interfere with the performance of our other duties. (1.) We ought to minister, with our substance, to the wants of the indigent; but to do so is not our duty if we are ourselves so poor as to have nothing of it to spare. (2.) We ought to worship God, but we cannot be constantly engaged in acts of devotion, for we are commanded to abound in other duties equally necessary. 469. RULE VI.—The precepts of the second table of the law must give place to those of the first when both cannot be obeyed. This rule does not help us to interpret the law; RULES OF INTERPRETATION. 207 it is intended to point out the relative importance of its duties. The illustrations usually given of this rule are more apparent than real, because, on reflection, it will appear that in such cases there is no interference of duties. 470. (1.) The love of our relatives must be subordinate to the love of God, and Christ has said that we must hate father and mother when fidelity to him requires us to do so; by which is meant that we must love parents less than Christ. See Matt. x. 37, 38; Mal. i. 2; Gen. xxix. 30, 31. (2.) When the commands of our earthly superiors interfere with the commands of God, we must prefer the latter to the former. 471. In such cases there is really no interference of duties. The authority of men over others is limited, and ceases the moment it is exercised in requiring anything unlawful. When the commands of parents and magistrates are opposed to the commands of God, there is no choice of duties; the will of God is the sole obligation which an enlightened conscience will acknowledge. There can be no jarring moral obligations; and it is ignorance or inattention which makes them appear incompatible. We can never owe that to man which God claims for himself. 472. RULE VII.—Whatever we ourselves are commanded to be, to do, or to forbear, we are obliged to endeavor, in our several stations in society, to make others around us to be, to do, or to forbear. 473. (1.) It is the duty of other men, as well as of ourselves, to glorify God by obeying his commandments; and zeal for his glory will excite us to use all lawful means to induce them to do it. (2.) Whatever sin is forbidden to ourselves, we are forbidden to partake with others in it, either by example, advice, connivance, or by giving them occasion to commit it: "Be not partaker of other men's sins; keep thyself pure." [Dr. Dick's Lectures; Colquhoun on the Law.] 455. In what light are these Ten Commandments to be regarded? 456. What is the first rule of interpretation; and how is it established? 457. What is the second rule of interpretation? 458. What example may be given of the first part of this rule ? 459. What example may be given of the second part of this rule? 460. What is the third rule? 461. What example may be furnished, of affirmative precepts being included in the negative? |