A Guide for the Religious Instruction of Jewish YouthLXV. The word of G.o.d p.r.o.nounced in that memorable instant, and known since under the name of Decalogue, or Ten Commandments, could not, however, embrace the whole sum of religious truths that were intended to be revealed, because it would have been humanly impossible to the people to persist in that extraordinary state of intimate spiritual or prophetic relation with the Deity, till the end of all the revelation.
Therefore, the Decalogue exhibits only some fundamental points, which, from their importance, deserved to be more prominently impressed; it marks the outlines of the foundation upon which the edifice of revealed religion was afterwards to be raised. Yet, although the promulgation of the entire divine code was a work reserved for the blessed legislator Moses, the Ten Commandments present, nevertheless, a compendious but complete system of inst.i.tutions, referring to all those social and religious subjects, which most interest mankind. In fact, the three relations of man towards his Creator, his fellow-man, and himself, are traced in the Decalogue in a masterly manner, cla.s.sified according to their order, and elucidated by placing prominently forward one culminating point, which serves to determine their true character. Such is the wise economy of all revealed laws, that generally avoiding abstractions, they select as a standard one special case of the most interesting, and leave it to thy care of the human understanding to generalize, and deduce from it universal theories.[2] Consequently, on a.n.a.lysing the ten emanations of the Divine Will, we must transfer mentally each of them to the cla.s.s of duties to which it belongs, and consider it as intended to represent all that cla.s.s.
[Note 2: The author has already informed us, that he confines himself, in this book, to the enunciation of principles, and leaves to teachers the task of demonstrating, developing, and applying them, in course of instruction. Nevertheless, as this proposition recurs more than once in these pages, and contains a very important principle, it is perhaps desirable, for the general reader, to offer here an elucidation, by the following examples of its application.
We are taught, "If thou meet thine enemy's ox or his a.s.s going astray, thou shalt surely bring it back to him again" (Exod. xxiii. 4). We are to understand, that the lesson thereby conveyed, is not confined to the particular case named, but that we are commanded to cast off selfishness, and to extend our kindness and charity even to enemies, actively exerting ourselves for the a.s.sistance and benefit of others, whenever opportunities offer themselves in our every-day life.
Again, we are enjoined, "Thou shalt not curse the deaf, nor put a stumbling-block before the blind" (Lev, xix. 14). We are clearly to conclude therefrom, that any net of treachery, in itself already detestable in the eyes of G.o.d, becomes doubly so when directed against the unconscious and the helpless; and a very wide range of treacherous actions would, therefore, come within the meaning of this prohibition.
The paramount importance of this hermeneutical rule will be any apology for having dilated on a point, which must be already well known to biblical students.--The TRANSLATOR.]
CHAPTER X.
LXVI. THE first commandment, which regards the relations of man with G.o.d, lays down that the acknowledgment of the Supreme Being is the basis of all the revelation, and gives us to understand that such a conviction then began historically to manifest itself on earth, taking root first in the people of Israel, whom therefore the Deity addresses, saying, "I am the Eternal, _thy_ G.o.d," signifying, "by _thee_ alone acknowledged hitherto." It also establishes the immutable eternity of the absolute Being, conveyed in the etymology of the ineffable Name; next, his indivisible unity, indicated in the word _El_, which denotes the sum of all the powers, and the aggregation of all the attributes, in one and the same essence. The same text proceeds then to arouse the feelings of grat.i.tude, which must bind especially this people to the powerful hand that had delivered it from ignominious servitude: and this involves the obligation in the same people of devoting itself entirely to G.o.d, and subordinating all its tendencies to religious feeling. The last two words of this text allude to one of the great principles on which revealed religion rests, the Eternal having thereby proclaimed, not only the individual equality of all the Israelites before the law, but also the personal liberty of all men, which principle, being regulated according to the true idea of right, becomes the fundamental basis of civil society.
LXVII. The worship of the only G.o.d, coupled with the absolute rejection of every form of idolatrous and superst.i.tious creed, forms the subject of the second commandment, which completes the portion of the Decalogue regarding the relations of man towards the Creator. It severely prohibits every kind of idolatry, both that which subst.i.tutes for the true G.o.d false and imaginary beings, or even beings real but contingent and created, and that which would a.s.sociate in His worship a veneration for others, under the t.i.tle of mediators or protectors; it then interdicts the making of any image whatsoever, when intended to represent the infinite and incorporeal Being, and bids us neither to pay to any such simulacra a religious respect or veneration, which is due to the true G.o.d alone, nor to practise such conventional acts, as, however insignificant in themselves, are yet held by idolaters as modes of worship. Lastly, this commandment conveys the obligation to dissent from, and reject, every superst.i.tion and every error, requiring us to preserve pure and intemerate the adoration due to the Supreme Being, who, in this sense, is represented in this text as jealously watching over human actions, and a not indifferent spectator of good or evil; therefore a sure punisher of the guilty, and an eternal remunerator of him who faithfully adheres to His law.
LXVIII. As a transition from the duties towards G.o.d to those towards our fellow-men, the two succeeding precepts are opportunely placed, one of which concerns the act of invoking the Divinity between men, and the other the mode of elevating men towards the Divinity. In the multifarious contentions arising in social life, it sometimes occurs to have recourse to G.o.d, to convalidate an a.s.sertion, or to test a truth.
Now, in the act of attestation called oath, the third commandment prohibits with the greatest rigour anything that might offend the sanct.i.ty of the ineffable name of G.o.d, which is invoked by the deponent in attestation of the truth of his words. Consequently the text declares, that if such a solemn invocation were made to confirm a thing, which is not wholly conformable to the intimate conviction and most scrupulous conscience of the swearer, the consequences would be a profanation of the name of G.o.d, and a scandalous immorality, to the detriment of society at large; for this could not subsist without an upright administration of justice; and the latter would be upset and trampled upon by perjury. In order to shew more prominently the gravity of this matter, and to protect society, an avenging G.o.d protests that He would never leave unpunished whomsoever should render himself guilty of the monstrous crime of perjury.
LXIX. From the moment when the work of creation was completed, the Divine wisdom ordained that an intimate relation should subsist between man and his Creator, and called that day holy and blessed on which so merciful an inst.i.tution was inaugurated and began to come into operation. This relation, which, as we have already stated, forms the basis of revealed religion, tended to emanc.i.p.ate man from the sphere of materiality, and to render him conscious of his higher destination, and capable of accomplishing it. It was, therefore, natural that the people called upon to give the religious principle a durable consistency on earth, should keep a perpetual commemoration of that day which represented the bond subsisting between the Divinity and humanity; it was proper that the day should not only and simply be remembered, but that it should, also, have some feature exercising a predominating influence over material life, by making this subordinate to the spiritual requirements. The fourth word of the Decalogue prescribes, then, that the Israelite should for ever remember the holy day of sabbath, as a representative of religion, and should, during that day, abstain, and cause all his dependants to abstain, from all manual labour and earthly occupation, that might distract him from the contemplation of heavenly subjects, which should exclusively occupy his mind on that day.
LXX. Among all man's duties towards his fellow-men, those of children towards their parents are a.s.suredly the highest in degree, because without them the bonds which hold society together would be destroyed.
These duties form the subject of the fifth commandment. To define their character in a single trait, a profound wisdom has selected the word _honour_, thereby pointing to a respect which arises, not from fear and terror, but from grat.i.tude, love and submission. Additional importance is given to this precept by the consideration, that the revealed religion could not have been preserved and made known to the latest posterity but by the instrumentality of an uninterrupted tradition from generation to generation; and the faith to be placed in such a tradition depended, to a great extent, on the respect in which parents would be held. The reward promised to him who observes this commandment, is in perfect and natural harmony with the observance itself; man's life will be prolonged and blessed by honouring the authors of it.
LXXI. The three conditions most prominent in human society, viz., life, matrimony, and property, are referred to in the subsequent words, which form the sixth, seventh and eighth precepts of the Decalogue. To concentrate in one word all that is to be observed regarding these essential elements of a social state, the sacred text confines itself to proclaiming, in an absolute mode, their _inviolability_, therefore adopting the negative or prohibitive form. It is desired to prevent and forbid every arbitrary act, and every unjust attempt, directed to deprive the legitimate possessor of, or to restrict and in any other way to disturb him in, the full, free, and exclusive enjoyment of his own.
To respect the life, the conjugal bed, and the property of others, is to consolidate the bonds of society, to pay homage to the eternal principles of justice, upon the practice of which G.o.d willed that the preservation and prosperity of mankind should depend.
LXXII. In order that our conduct towards our neighbours be strictly in accordance with justice, it is necessary, generally, that it should be based upon an honest and straightforward character of veracity, and that our outward demonstrations, in deeds and in words, should not be at variance with our inward convictions, respecting the merits or demerits of our fellow-men. Falsehood, detraction, calumny, and other similar vices, injurious to the peace and reputation of others, as well as simulated friendship, and hypocrisy, may all be comprehended within the denomination of perfidy; and as an extreme and most distinct manifestation of perfidiousness is to be found in false testimony, hence the ninth commandment is addressed to this vice, and forbids the witnessing against our fellow-men anything that is not entirely and strictly conformable to the truth. It is easy and natural for us to step from this special prohibition to the spirit which dictated it, and to conclude that the precept is generally directed to remove from society all perfidy and wrong, as contrary to truth and justice.
LXXIII. A certain involuntary or instinctive desire of that which is pleasing, is in human nature itself; but this vague and voluble feeling may, by deliberate reflection, convert itself into an act of free-will, and, eventually increasing in strength, become a vehement affection, an uncontrollable pa.s.sion. Now, so long as that feeling does not pa.s.s into an act of appropriating the thing desired, human law cannot deal with it; but Divine law, which has for its object the internal perfection of man, steps in to regulate the movements of the heart, when they are accompanied by a deliberate will of possessing. Therefore, the tenth and last commandment of the Decalogue, which refers to man's duties towards himself, aims at the human will, and prescribes limits, within which the desires, tending to procure possession, should be confined, forbidding specially to covet that which belongs to others. It is not thereby intended to absolutely prevent the formation of a natural wish, but it is directed to confine it within just limits, that it may not expand and be transformed into a usurpation.
CHAPTER XI.
LXXIV. THE succeeding revelations, which were made to the blessed legislator Moses, and by him collected into a body of statutes and rules, known under the t.i.tle of Pentateuch, bear the same relation to the Decalogue as that of a finished edifice to the first outline which traced its limits and compartments--they are the elaboration of it, they branch into the same triple cla.s.sification of duties which we have remarked in it, and present its development and completion. What in the Decalogue appeared, as in nucleus, under the form of duties of man towards G.o.d, towards his fellow-man, and towards himself, is developed by those laws into detailed instructions, through which the people of Israel was to learn the knowledge of G.o.d, to practise justice and charity, and to effect its own sanctification; three cardinal points, corresponding to the three cla.s.ses of duties above mentioned, which embrace the whole sum and substance of revealed religion. We shall not, therefore, proceed to enumerate here, one by one, those multifarious laws,--a great part of which, being contingent on the existence of the temple and the possession of Palestine, have now no practical application,--but we shall only treat of the three principles which form the bases of them all, viz., G.o.d, Justice, and Sanctification, leaving to the intelligence of those who sedulously investigate the single precepts, the easy task of tracing them to one or other of the said three categories.
LXXV. To the elucidation of these three principles we must, however, premise two observations. In the first place, it is to be remarked, on the one hand, that although the human intellect can by itself (provided it be not overruled by the sway of sensual appet.i.tes) recognise summarily the excellence of such principles, and give them unreservedly its sanction, yet its perceptions with respect to their specialities remain very imperfect, for several reasons: first, because it finds itself unable to rebut and conquer one by one all the objections which the infidel may bring forward; secondly, in consequence of the doubts which its own limited powers sometimes suggest, impairing its own sense of the truth; and lastly, because wanting the knowledge of many details and circ.u.mstances, about which it can form no judgment, the intellect cannot construct a complete rationalistic system of moral theology.
Whereas, on the other hand, emanating as they do from the infinite wisdom and mercy of G.o.d, formulated in the shape of positive precepts, and corroborated by the portentous manner of their promulgation, those principles acquire an undisputed authority, remove every doubt, illumine the mind with unexpected sublime truths, satisfy the heart which finds them consentaneous with its own feelings, and are thus more apt to accomplish the objects towards which they are directed. And if there be among them some precept, of which we do not in our present time clearly perceive the true tendency, we accept it, nevertheless, with that filial confidence inspired by its divine origin; and, by a.n.a.logy, we consider it as calculated to contribute to the promotion of our own weal.
LXXVI. In the second place, it is necessary to distinguish, in the aggregate of this revelation, the universal theories applicable to, and concerning all mankind, from the special prescriptions obligatory only on those to whom they were addressed. Generally, all the children of Adam are bound to know G.o.d, to practise justice, and to procure their own sanctification; such duties are inherent in human nature itself, they correspond exactly to the destination of man, and none can exempt himself from them, without rebelling against nature and the sovereign Author of it. Consequently, the doctrines contained in the revealed law, in regard to these three points, apply to all rational beings, and everybody is called upon to partic.i.p.ate in, and profit by, them; they are the inheritance of all mankind. But it was obvious that those, who were in the first instance selected to receive those dogmas, and to become their jealous conservators and perpetual propagators, should have some distinctive and peculiar devices, and be charged with observances, qualifying them for adepts to the ministry of such a sublime mission.
Hence it is, that among the precepts of universal appurtenance there are several which Israel alone is bound to observe, and these consist partly of external acts to be performed, either at certain stated times, or at all times, partly of particular forms and rules to be followed, either in reference to one's self or to others, and to some external objects of animate or inanimate nature, and partly, in fine, they prescribe abstinence from certain things which to all others are left permissive.
It will be easy to every attentive student to discern and point out the prescriptions of this cla.s.s, as their very nature is sufficient to characterise them; we shall have, however, occasion to mention them, after we shall have endeavoured to place in a clear light the three princ.i.p.al articles of the revelation.
CHAPTER XII.
LXXVII. IMMENSE efforts have been made by human reason to elevate itself to the conception of the Deity, to demonstrate His existence, and to deduce with solid arguments His princ.i.p.al attributes. Yet, even that quantum which human reason believes to have succeeded in establishing on this exalted subject, has always had to encounter in the fields of proud philosophy tenacious, or rather pertinacious, adversaries. Whereas revelation, extricating man from the labyrinth of transcendental abstrusities, presents him at once with a well constructed system of theological science, which he has only to receive within his bosom, to lead a happy life on earth, and attain his true goal beyond the grave.
The Divine word informs us of G.o.d, as a pure spirit, eternal and immutable, incorporeal, absolute (that is, not dependent upon causes without Himself), omniscient, omnipresent, omnipotent, all-perfect and therefore all-holy (that is, possessing all the attributes in the highest degree of perfection); one, because admitting not in Himself distinctions of multiplicity, and sole, because beside him there is no G.o.d; Creator of the universe from nought, therefore distinct from all things created (which we would call, if allowed the expression, _extramundane_); Creator of man in His image, having endowed him with intelligence, liberty, and an immortal soul; provident and immediate[3]
to man, watching over his actions, punishing faults and rewarding merits, and pardoning him who truly repents of evil committed; He is a perpetual source of the purest love, hence a merciful father to all His creatures, unto whom He continually pours forth treasures of His kindness; He strengthens the weak, comforts the afflicted, enlightens the ignorant, protects the oppressed, and grants the prayer of those who trust in Him; He governs human events according to His will, now causing human enterprises to succeed, anon to fail; always directing them to the ends contemplated by His infinite wisdom, for He is the all-wise, just, and faithful, whose promises are infallibly accomplished, and whose word subsists to eternity. He sometimes suspends the order of nature, and works miracles, whenever He deems it suitable to His high designs. He established a covenant with the Abrahamitic race, and revealed to it His holy law, by this means to illuminate and bless all mankind.
[Note 3: This expression is here used to indicate the direct and special relation of G.o.d with man, and the direct government of mankind by G.o.d, without intermediate agencies, in contradistinction to the other terrestrial creatures, whose relation with the Creator is only general, and which are governed through the medium of pre-established physical laws.--THE TRANSLATOR.]
LXXVIII. Although these notions do not complete the idea of the Divinity, much less can they claim to define His essence--for to the very limited faculties of the human mind this will always remain inconceivable--yet they are sufficient to afford such an instruction on divine subjects as to satisfy the wants of humanity. With the guidance of the elements offered, and by a conscientious meditation on those Divine attributes, man will be able to dispel the superst.i.tious notions and the errors into which they have fallen, who have not consulted the Divine word on such a subject; he will be able to sketch in his own mind an idea, however incomplete, of the sublime object of his adoration, and thus preserve himself from much that is evil. Having been destined to live in society, and compelled to work in order to supply the multifarious wants of his body; always more or less struggling with the interests of his fellow men to secure a possession often disputed to him by malice, or violence; and evil example and ignorance and the sensual appet.i.tes being concurrently at work--man became naturally, in the course of time, too easy a prey to pa.s.sions, vice and error; he was overpowered by materialism, and fell into sin. Therefore, the idea revealed to him of a holy G.o.d, who watches over his destinies, who punishes the guilty, rewards the virtuous, and pardons the penitent, is the best balsam that could be administered, the best truth that could be taught to him; it saves him from error, removes him from sin, invites him to direct his view to heaven, restores him within the Divine grace, and opens to him the prospect of an interminable beat.i.tude.
LXXIX. Among those attributes, however, one becomes prominent, from its importance; it is that which establishes an immediate relation, or communion, as subsisting between the Creator and the rational creature; a fundamental point on which the whole religion hinges. The intimacy of such a relation manifested itself at the very beginning of the world by G.o.d having created man _in His image_, by which expression it is meant, that the Divine Maker bestowed some part of His perfections on the n.o.blest creature on earth, endowing it with intelligence, free-will, and immortality; these high prerogatives conferred upon man, to a certain degree, a similitude with his Maker, and from this similitude was naturally to follow a closer relation of mutual love, than exists between G.o.d and the other created things. Such a relation a.s.sumed a more definite form when G.o.d took man under His special guardianship, whilst He left the government of inanimate nature to physical laws, unalterable and compulsory, which He had established in the first instant of creation. The stupendous connection was lastly completed, by G.o.d having communicated His will to men, and traced out to them the course they had to follow, in order to render themselves worthy of the great boon, and to attain the end destined for them. From all these circ.u.mstances it became evident that G.o.d is _immediate_ to man.
Lx.x.x. As, in general, all the revelation, has for its object to benefit humanity, so, in particular, when the divine word is directed to impart to us the knowledge of G.o.d, it intends to teach us the duties we are called upon to fulfil towards the Author of our existence; duties which we could not well discharge if we were wanting in that knowledge. Now, the first of these duties is to _love G.o.d_. Such a n.o.ble feeling, which, as we have already stated, derives its origin from a relation of similitude between him who loves and the object beloved, cannot be kindled in us by effect of a mere command, as the motions of the heart are not produced by authority. Therefore, while holy writ inculcates the love of G.o.d, it at the same time indicates to us the means whereby this sublime love will be promoted; and the means is _to walk in the ways of the Eternal_. To understand the connection between the means and the end, we must consider the different degrees of which love is susceptible, and motives by which it is actuated. He who loves G.o.d because of great favours received, is apt to feel a diminution of attachment, or even indifference, on being overtaken by misfortune. He who loves Him with a view to benefits in a future life, is also in danger of ceasing to love, if some doubts were to arise in his mind and to weaken his hopes. But when man loves G.o.d because he understands, and admires, and adores in Him the aggregate of all perfections, and feels within himself the flame of a desire to approach the Divine Majesty, then his love is an inextinguishable love, for he abnegates his own self, and centres his motives exclusively in the object beloved. This kind of love, however, presupposes a uniformity of tendencies, which causes the one who loves to esteem and to endeavour to appropriate the qualities admired by him; and in this precisely consists the resemblance, which produces the true love. Justice, faithfulness, righteousness, mercy, and many other Divine attributes, which in the biblical language are called _the ways of the Eternal_, cannot be fully and worthily appreciated, except by him who uses all his endeavours to adorn himself with such virtues, as far as his limited nature allows.
And now we can understand, why he cannot truly love who walks not in His ways.
Lx.x.xI. Another princ.i.p.al duty, issuing from the same revelation, is that which is commonly called _fear of G.o.d_, an expression very frequent in the sacred text, but which requires to be explained. The Hebrew word used is susceptible of two different interpretations. It might apply to the fear of retribution, suggested by the reflection that an all-powerful G.o.d will not leave unpunished the transgressors of his commands; or the same word might signify the sense of reverence and unbounded veneration, with which the frail creature must feel almost overwhelmed when thinking of its exalted Creator, who knows all, sees all, and governs all. The former originates in the intellect, the latter in the heart. It is obvious that the fear of punishment is not a sufficient restraint to deter man, at all times, from sin; for in the ebullition of impetuous pa.s.sions, the intellect becomes offuscated and impeded in the exercise of its functions, or frequently is itself pressed into the service of the predominating pa.s.sion. Not so the awe and reverence inspired by the majesty of the Supreme King of the universe. It pervades all the heart, disposes it to feelings of submission and obedience, convinces it that man is at all times in the presence of his Maker, and thus prevents inordinate material appet.i.tes from bursting forth and rising forcibly to uncontrollable preponderance.
Hence it is that the fear of G.o.d, taken in the latter sense, is a powerful prop which supports the religious edifice, is the most effectual and valuable lesson we derive from the revelation of the Divine attributes.
Lx.x.xII. From these two princ.i.p.al duties, spring, as corollaries, others of no less importance, which come, also, within the sphere of the first cardinal point of biblical revelation, the knowledge of G.o.d. He, who truly loves and fears G.o.d, will surely feel the necessity of placing in Him exclusively all his trust, for he is convinced that there is no being in nature, besides G.o.d, that can offer an infallible support to human hopes. He will find in his heart an almost irrepressible impulse to praise the Divine perfections, to extol His glory, to offer sincere homage to the Sovereign of the universe, to worship and serve Him with purity of heart, to thank Him for favours received, to supplicate Him for help, to confess to Him sins committed, and to ask His pardon with contrite spirit. All these and other like acts of filial dependence and piety, find their expression in that elevated form of external worship called _prayer_, which, whether exercised publicly in appropriate and consecrated temples, or recited in the solitude of the domestic closet,[4] whether strictly following an established formulary, or pouring out the impulsive feelings of the heart, is always an urgent want and an indispensable duty of every religious man. Lastly, the true love and fear of G.o.d imply the obligation of avoiding, in all that pertains to Divine worship, everything that might have the appearance of idolatry, of intrusion of intermediate powers, or of any superst.i.tion whatever; above all clearly emerges the duty of not abusing the holy name of G.o.d, either by uttering it on trivial occasions--which would tend to diminish the reverence due to Him--or by profaning it with an invocation to a false testimony, whereby the detestable crime of perjury would be consummated.
[Note 4: Public, as compared with private worship, has the undoubted advantage of being in itself a public homage to the omnipotence of G.o.d, and a solemn testimony of the dependence of man on Him. True, solitary worship is often more likely to be attended with the requisite mental abstraction from all worldly objects, and intellectual elevation of the soul towards its Divine Source--a condition of mind indispensable to establish a true spiritual communion in Prayer, and without which all our orisons and ritual ceremonies would be but mechanical and meaningless performances, a body without soul. It is this condition of the mind that, in Talmudical style, is called [Hebrew: het-nun-vav-kaf], as is well known, and that later ascetic writers termed [Hebrew: tav-vav-dalet-dalet-vav-bet-het-he], from the circ.u.mstance that it is superinduced by solitary meditation. But whenever this condition is attained in a public service, then indeed is that service "divine," and humanity is exalted in its approach to the Throne of Mercy.--THE TRANSLATOR.]
CHAPTER XIII.
Lx.x.xIII. ON determining the duties of the individual towards his fellow-men, and towards all that surrounds him in nature, revelation did not think it proper to refer the motives to human intelligence, and to allow the bases of justice and benevolence to rest on human reason alone; but it said, "Do what is right and just and good in the eyes of the Eternal thy G.o.d; and refrain from all that is not such, because it pleases not thy G.o.d," whereby it wished to proclaim that the notions of just and unjust, of good and evil, of rights and duties, should be considered as emanating from, and prescribed by, the Divine wisdom, and therefore obligatory only because agreeable to the Divine will. In this also the revealed word purposed to come to the a.s.sistance of human frailty, and to render superfluous the abstrusities--as arbitrary as uncertain and controvertible--about which eminent philosophers tortured their brains, for many centuries, to fix, as they thought, the principles of the so-called _Jure_ in its innumerable ramifications of natural and positive, public and private, civil and criminal, commercial, maritime, canonical, feudal, of police, of finance, of war, and what not, without ever yet arriving at a complete accord in their specialities; whereas all right obtains a solid and effective sanction when its origin is referred to G.o.d, who comprehending in Himself the sum total of right, justice and moral good, and having communed with man to enjoin to him their exercise, willed that the carrying out of their dictates should be considered as an act of religion, of service rendered to Him, and that violating the one or failing in the other, should be alike regarded as an offence committed towards Him, which He will punish severely. G.o.d, then, is the source of right; He made man acquainted with it through His law, and committed to him its performance on earth after rules prescribed by His will.