Imatges de pàgina
PDF
EPUB

ing the Truth and Reality of fuch Commiffion from God. Now, as in the Reafon of the Thing, no Pretender could ever thus prove a counterfeit or forged Commiffion; fo, in fact, there never has been a fingle Instance of any one who ever pretended to fuch Proof as was given by Mofes.

How groundless then are these Fears, how weak and filly muft it be for the fake of them to tie up the Hands of the Governor of the World from giving any true Commiffion at all? This would be hardly fo wife as to set aside all Use of the Great Seal of England, because it is poffible that it may be counterfeited; for in this Cafe, the Proof required by this Example, is what cannot be fo counterfeit, but it will be eafy to discover the Fraud.

vernment

Now upon these Principles how weak, The Hebow abfurd muft it appear, to plead for a brew GoToleration of Idolatry in the Hebrew Go- could not vernment, that is, for a Toleration of what tolerate 1was abfolutely inconfiftent with the funda-dolatry. mental Laws and principal Defign of the Civil Conftitution? Idolatry, in the Hebrew Government, was an Act of High-Treafon against the King of Ifrael, a direct Denial of his Right and Title, and an actual Proclamation of a Pretender to his Crown. A Government in its Inftitution defign'd to put a ftop to Idolatry, and to preserve the Knowledge and Worship of the one true God, in which all were to hold their Eftates and

[blocks in formation]

Lands as his Gift, and their Peace and Profperity by his Protection, on Condition of having no other Gods before him, or serving any other Gods befides him; fuch a Government could not poffibly tolerate Idolatry without violating all the Rules of common Senfe, as well as all the Maxims of political Wisdom.

It deferves Confideration, that as the whole Land was a Grant of the one true God, it was moft equitable he should appoint the Conditions of his own Grant. If any one, whether out of Confcience, or any other Reason, was not willing to accept of it with the Conditions on which it was granted, here was no Harm done; no Man receiv'd any Injury in not having a Share in a Grant to which he had no previous Right, to which he could have no Claim in Juftice or Equity. It is very wrong to make this in any respect a Punishment for the Sake of Confcience, either by pofitive Penalties or negative Difcouragements; it was a direct civil Qualification, that they who held Lands of Jehovah, must own him and do Homage to him as Sovereign Lord of the Fee.

It should be finally obferv'd, that Idolatry is not an harmless Speculation, it is not confiftent with the Peace of Society, no Confcience or Pretence to Confcience can make Principles of Intemperance, Uncleanness, Sins against Nature and Murder innocent, fuch Principles must disturb civil Society;

and

and from what has been obferved before, concerning the great Mischiefs of Idolatry, it was not only juft, but becoming the Wifdom and Goodnefs of God to put a stop to it.

CHAP. XIII.

That the Balance of the Hebrew Government was so well fixed, as no one Part had Power by overbearing the reft to overturn it ; that in particular the Conftitution had taken effectual Care, it could not be in the Power of the Levites.

T

HE States of the Hebrew Government as we have already feen, were very wifely constituted for the Liberty of the People, for the Wisdom of Counsel and Advice, and for a due Execution of what should be refolved and undertaken for the Protection and Security, the Peace and Profperity of the Nation. The next Part of political Wisdom and Prudence will appear by a proper Care, to prevent any fuch great Alterations in the feveral Parts of the Government, as might threaten the Constitution with Danger.

Here was a Country of great Advantage for Defence by its natural Situation, large enough to maintain a numerous and welldifciplined Militia, in fufficient Plenty and Eafe; animated with the Experience of God's powerful Protection in the Days of their Fathers, and encouraged to hope the fame Protection of the one true God, to continue them in the Poffeffion of his own Grant, as a Nation chofen to put a stop to the growing Evils of Idolatry. A People who had a fair Property to defend, and Reason to defire the Prefervation of a Government under which they enjoy'd fo much Happiness.

But as ambitious and reftlefs Spirits are the Growth of all Ages and all Places, every Conftitution, however wifely formed, must be in fome danger from Men who are feeking their own private Advantage often in the Confufion, often in the Ruin of the Laws and Liberties of their Country.

It is not to be wonder'd at, that in fact the Hebrew Government fhould be fubject to fome Alterations and Corruptions of its Conftitution as every Government in the World is, and must be, so long as the Administration of all Governments must be in the Hands of Men, liable to Corruption. The Hebrew Hiftory fhews in fact feveral Alterations, as in the Occafional Judges after Joshua, the Change of Judges into Kings, at the Election of Saul, and the Form of Government introduced among the Jews

Jews after the Captivity, which foon grew into that State which Mr. Harrington* well calls the cabbaliftical Commonwealth, in which Form the chief Authority refided in the Talmudical Sanhedrim and great Synagogue; but neither the Nature nor the Reafons of thefe Alterations are within my Enquiry, which is only to explain and vindicate the Wisdom of the original Conftitution by Moses.

I would only make one Remark, that all thefe Alterations, great as they were, were nothing near fo great as the most celebrated Governments of Greece and Rome underwent in a much lefs fpace of Time. One hundred Years of the Roman Hiftory, tho' of a People fo renown'd for Wisdom, fo warm for Liberty, fo jealous of every thing that feem'd to threaten it, will yet fhew greater Alterations in their Government, more fatal to the Peace and Liberties of that Nation, than the whole fifteen hundred Years of the Hebrew Hiftory can.

Though the beft Provifions of political Wisdom cannot prevent all Alterations, it however shews the great Wisdom of a Constitution, where the Provifions made to prevent them are beft fitted to obtain fo defirable an End. As this may justly recommend the Wisdom of the Hebrew Conftitution, so it should filence with Shame the unfair and unrighteous Reflections fome

Harrington Com. Ifrael, c. v.

« AnteriorContinua »