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to their state that they could for the most part only be observed by the
society as a whole and not by each individual； it is evident that they
formed no part of the Divine law； and had nothing to do with blessedness
and virtue； but had reference only to the election of the Hebrews； that is
（as I have shown in Chap。 II。）； to their temporal bodily happiness and the
tranquillity of their kingdom； and that therefore they were only valid while
that kingdom lasted。 （3） If in the Old Testament they are spoken of as the
law of God； it is only because they were founded on revelation； or a basis
of revelation。 （4） Still as reason； however sound； has little weight with
ordinary theologians； I will adduce the authority of Scripture for what I
here assert； and will further show； for the sake of greater clearness； why
and how these ceremonials served to establish and preserve the Jewish
kingdom。 （5） Isaiah teaches most plainly that the Divine law in its strict
sense signifies that universal law which consists in a true manner of life；
and does not signify ceremonial observances。 （6） In chapter i：10； the
prophet calls on his countrymen to hearken to the Divine law as he
delivers it； and first excluding all kinds of sacrifices and all feasts； he at
length sums up the law in these few words； 〃Cease to do evil； learn to do
well： seek judgment； relieve the oppressed。〃 （7） Not less striking
testimony is given in Psalm xl：7… 9； where the Psalmist addresses God：
〃Sacrifice and offering Thou didst not desire； mine ears hast Thou opened；
burnt offering and sin…offering hast Thou not required； I delight to do Thy
will； 0 my God； yea； Thy law is within my heart。〃 （8） Here the Psalmist
reckons as the law of God only that which is inscribed in his heart； and
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excludes ceremonies therefrom； for the latter are good and inscribed on the
heart only from the fact of their institution； and not because of their
intrinsic value。
（9） Other passages of Scripture testify to the same truth； but these two
will suffice。 （10） We may also learn from the Bible that ceremonies are no
aid to blessedness； but only have reference to the temporal prosperity of
the kingdom； for the rewards promised for their observance are merely
temporal advantages and delights； blessedness being reserved for the
universal Divine law。 （11） In all the five books commonly attributed to
Moses nothing is promised； as I have said； beyond temporal benefits； such
as honours； fame； victories； riches； enjoyments； and health。 （12） Though
many moral precepts besides ceremonies are contained in these five books；
they appear not as moral doctrines universal to all men； but as commands
especially adapted to the understanding and character of the Hebrew
people； and as having reference only to the welfare of the kingdom。 （13）
For instance； Moses does not teach the Jews as a prophet not to kill or to
steal； but gives these commandments solely as a lawgiver and judge； he
does not reason out the doctrine； but affixes for its non…observance a
penalty which may and very properly does vary in different nations。 （14）
So； too； the command not to commit adultery is given merely with
reference to the welfare of the state； for if the moral doctrine had been
intended； with reference not only to the welfare of the state； but also to the
tranquillity and blessedness of the individual； Moses would have
condemned not merely the outward act； but also the mental acquiescence；
as is done by Christ； Who taught only universal moral precepts； and for
this cause promises a spiritual instead of a temporal reward。 （15） Christ； as
I have said； was sent into the world； not to preserve the state nor to lay
down laws； but solely to teach the universal moral law； so we can easily
understand that He wished in nowise 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
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instructing the Jews as at keeping them under constraint。 （16） 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。
（17） None of the prophets puts the point more clearly than Isaiah。 （18。）
After condemning hypocrisy he commends liberty and charity towards
one's self and one's neighbours； 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）。 （19） 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。〃 （20） 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。
（21） In Psalms xv。 and xxiv。 no mention is made of ceremonies； but
only of moral doctrines； inasmuch as there is no question of anything but
blessedness； and blessedness is symbolically promised： it is quite certain
that the expressions； 〃the hill of God；〃 and 〃His tents and the dwellers
therein；〃 refer to blessedness and security of soul； not to the actual mount
of Jerusalem and the tabernacle of Moses； for these latter were not dwelt
in by anyone； and only the sons of Levi ministered there。 （22） Further； all
those sentences of Solomon to which I referred in the last chapter； for the
cultivation of the intellect and wisdom； promise true blessedness； for by
wis