e nor to
lay down laws, but solely to teach the universal moral law, so we can
easily understand that He wished in no wise to do away with the law of
Moses, inasmuch as He introduced no new laws of His own--His sole care
was to teach moral doctrines, and distinguish them from the laws of the
state; for the Pharisees, in their ignorance, thought that the
observance of the state law and the Mosaic law was the sum total of
morality; whereas such laws merely had reference to the public welfare,
and aimed not so much at instructing the Jews as at keeping them under
constraint. But let us return to our subject, and cite other passages
of Scripture which set forth temporal benefits as rewards for observing
the ceremonial law, and blessedness as reward for the universal law.

None of the prophets puts the point more clearly than Isaiah. After
condemning hypocrisy, he commends liberty and charity towards oneself
and one's neighbors, and promises as a reward: "Then shall thy light
break forth as the morning, and thy health shall spring forth speedily,
thy righteousness shall go before thee, and the glory of the Lord shall
be thy reward" (chap. lviii. 8). Shortly afterwards he commends the
Sabbath, and for a due observance of it promises: "Then shalt thou
delight thyself in the Lord, and I will cause thee to ride upon the high
places of the earth, and feed thee with the heritage of Jacob thy
father: for the mouth of the Lord has spoken it." Thus the prophet, for
liberty bestowed and charitable works, promises a healthy mind in a
healthy body, and the glory of the Lord even after death; whereas, for
ceremonial exactitude, he only promises security of rule, prosperity,
and temporal happiness.

... It remains to show why and how the ceremonial observances tended to
preserve and confirm the Hebrew kingdom; and this I can very briefly do
on grounds universally accepted.

The formation of society serves not only for defensive purposes, but is
also very useful, and, indeed, absolutely necessary, as rendering
possible the division of labor. If men did not render mutual assistance
to each other, no one would have either the skill or the time to provide
for his own sustenance and preservation: for all men are not equally
apt for all work, and no one would be capable of preparing all that he
individually stood in need of. Strength and time, I repeat, would fail,
if every one had in person to plow, to sow, to reap, to grind corn, to
cook,