It is clear that parental authority cannot be undermined, nor filial disobedience and irreverence gain ground, without shaking the foundations of our religious life, even more perhaps than of our social conduct.

Accordingly this commandment stands before the sixth, not because murder is a less offence against society, but because it is more emphatically against our neighbour, and less directly against G.o.d.

The human infant is dependent and helpless for a longer period, and more utterly, than the young of any other animal. Its growth, which is to reach so much higher, is slower, and it is feebler during the process.

And the reason of this is plain to every thoughtful observer. G.o.d has willed that the race of man should be bound together in the closest relationships, both spiritual and secular; and family affection prepares the heart for membership alike of the nation and the Church. With this inner circle the wider ones are concentric. The pathetic dependence of the child nourishes equally the strong love which protects, and the grateful love which clings. And from our early knowledge of human generosity, human care and goodness, there is born the capacity for belief in the heart of the great Father, from Whom every family in heaven and earth derived its Greek name of Fatherhood (Eph. iii. 15).

Woe to the father whose cruelty, selfishness, or evil pa.s.sions make it hard for his child to understand the Archetype, because the type is spoiled! or whose tyranny and self-will suggest rather the stern G.o.d of reprobation, or of servile, slavish subjection, than the tender Father of freeborn sons, who are no more under tutors and governors, but are called unto freedom.

But how much sorer woe to the son who dishonours his earthly parent, and in so doing slays within himself the very principle of obedience to the Father of spirits!

No earthly tie is perfect, and therefore no earthly obedience can be absolute. Some crisis comes in every life when the most innocent and praiseworthy affection becomes a snare-when the counsel we most relied upon would fain mislead our conscience-when a man, to be Christ's disciple, must "hate father and mother," as Christ Himself heard the temptation of the evil one speaking through chosen and beloved lips, and said "Get thee behind Me, Satan." Even then we shall respect them, and pray as Christ prayed for His failing apostle, and when the storm has spent itself they shall resume their due place in the loving heart of their Christian offspring.

So Jesus, when Mary would interrupt His teaching, said "Who is My mother?" But imminent death could not prevent Him from pitying her sorrow, and committing her to His beloved disciple as to a son.

From the letter of this commandment streams out a loving influence to sanctify all the rest of our relationships. As the love of G.o.d implies that of our brother also, so does the honour of parents involve the recognition of all our domestic ties.

And even una.s.sisted nature will tend to make long the days of the loving and obedient child; for life and health depend far less upon affluence and luxury than upon a well-regulated disposition, a loving heart, a temper which can obey without chafing, and a conscience which respects law. All these are being learned in disciplined and dutiful households, which are therefore the nurseries of happy and righteous children, and so of long-lived families in the next generation also. Exceptions there must be. But the rule is clear, that violent and curbless lives will spend themselves faster than the lives of the gentle, the loving, the law-abiding and the innocent.

_THE SIXTH COMMANDMENT._

"Thou shalt do no murder."-xx. 13.

We have now clearly pa.s.sed to the consideration of man's duty to his fellow-man, as a part of his duty to his Maker. It is no longer as holding a divinely appointed relation to us, but simply as he is a man, that we are bidden to respect his person, his family, his property, and his fair fame.

And the influence of the teaching of our Lord is felt in the very name which we all give to the second table of the law. We call it "our duty to our neighbour." But we do not mean to imply that there lives on the surface of the globe one whom we are free to a.s.sault or to pillage. The obligation is universal, and the name we give it echoes the teaching of Him who said that no man can enter the sphere of our possible influence, even as a wounded creature in a swoon whom we may help, but he should thereupon become our neighbour. Or rather, we should become his; for while the question asked of Him was "Who is my neighbour?" (whom should I love?) Jesus reversed the problem when He asked in turn not To whom was the wounded man a neighbour? but Who was a neighbour unto him? (who loved him?)

Social ethics, then, have a religious sanction. It is the constant duty and effort of the Church of G.o.d to saturate the whole life of man, all his conduct and his thought, with a sense of sacredness; and as the world is for ever desecrating what is holy, so is religion for ever consecrating what is secular.

In these latter days men have thought it a proof of grace to separate religion from daily life. The Antinomian, who maintains that his orthodox beliefs or feelings absolve him from the obligations of morality, joins hands with the Italian brigand who hopes to be forgiven for cutting throats because he subsidises a priest. The enthusiast who insists that all sins, past and future, were forgiven him when he believed, approaches far nearer than he supposes to the fanatic of another creed, who thinks a formal confession and an external absolution sufficient to wash away sin. All of them hold the grand heresy that one may escape the penalties without being freed from the power of evil; that a life may be saved by grace without being penetrated by religion, and that it is not exactly accurate to say that Jesus saves His people from their sins.

It is scarcely wonderful, when some men thus refuse to morality the sanctions of religion, that others propose to teach morality how she may go without them. In spite of the experience of ages, which proves that human pa.s.sions are only too ready to defy at once the penalties of both worlds, it is imagined that the microscope and the scalpel may supersede the Gospel as teachers of virtue; that the self-interest of a creature doomed to perish in a few years may prove more effectual to restrain than eternal hopes and fears; and that a scientific prudence may supply the place of holiness. It has never been so in the past. Not only Judaea, but Egypt, Greece, and Rome, were strong as long as they were righteous, and righteous as long as their morality was bound up in their religion.

When they ceased to worship they ceased to be self-controlled, nor could the most urgent and manifest self-interest, nor all the resources of lofty philosophy, withhold them from the ruin which always accompanies or follows vice.

Is it certain that modern science will fare any better? So far from deepening our respect for human nature and for law, she is discovering vile origins for our most sacred inst.i.tutions and our deepest instincts, and whispering strange means by which crime may work without detection and vice without penalty. Never was there a time when educated thought was more suggestive of contempt for one's self and for one's fellow-man, and of a prudent, st.u.r.dy, remorseless pursuit of self-interest, which may be very far indeed from virtuous. The next generation will eat the fruit of this teaching, as we reap what our fathers sowed. The theorist may be as pure as Epicurus. But the disciples will be as the Epicureans.

Is there anything in the modern conception of a man which bids me spare him, if his existence dooms me to poverty and I can quietly push him over a precipice? It is quite conceivable that I can prove, and very likely indeed that I can persuade myself, that the shortening of the life of one hard and grasping man may brighten the lives of hundreds.

And my pa.s.sions will simply laugh at the attempt to restrain me by arguing that great advantages result from the respect for human life upon the whole. Appet.i.tes, greeds, resentments do not regard their objects in this broad and colourless way; they grant the general proposition, but add that every rule has its exceptions. Something more is needed: something which can never be obtained except from a universal law, from the sanct.i.ty of all human lives as bearing eternal issues in their bosom, and from the certainty that He who gave the mandate will enforce it.

It is when we see in our fellow-man a divine creature of the Divine, made by G.o.d in His own image, marred and defaced by sin, but not beyond recovery, when his actions are regarded as wrought in the sight of a Judge Whose presence supersedes utterly the slightness, heat and inadequacy of our judgment and our vengeance, when his pure affections tell us of the love of G.o.d which pa.s.seth knowledge, when his errors affright us as dire and melancholy apostacies from a mighty calling, and when his death is solemn as the unveiling of unknown and unending destinies, then it is that we discern the sacredness of life, and the awful presumption of the deed which quenches it. It is when we realise that he is our brother, holding his place in the universe by the same tenure by which we hold our own, and dear to the same Father, that we understand how stern is the duty of repressing the first resentful movements within our breast which would even wish to crush him, because they are a rebellion against the Divine ordinance and against the Divine benevolence.

Is it asked, how can all this be reconciled with the lawfulness of capital punishment? The death penalty is frequent in the Mosaic code.

But Scripture regards the judge as the minister and agent of G.o.d. The stern monotheism of the Old Testament "said, Ye are G.o.ds," to those who thus p.r.o.nounced the behest of Heaven; and private vengeance becomes only more culpable when we reflect upon the high sanction and authority by which alone public justice presumes to act.

Now, all these considerations vanish together, when religion ceases to consecrate morality. The judgment of law differs from my own merely as I like it better, and as I am a party (perhaps unwillingly) to the general consent which creates it; he whom I would a.s.sail is doomed in any case to speedy and complete extinction; his longer life is possibly burdensome to himself and to society; and there exists no higher Being to resent my interference, or to measure out the existence which I think too protracted. It is clear that such a view of human life must prove fatal to its sacredness; and that its results would make themselves increasingly felt, as the awe wore away which old a.s.sociations now inspire.

_THE SEVENTH COMMANDMENT._

"Thou shalt not commit adultery."-xx. 14.

This commandment follows very obviously from even the rudest principle of justice to our neighbour. It is among those that St. Paul enumerates as "briefly comprehended in this saying, Thou shalt love thy neighbour as thyself."

And therefore nothing need here be said about the open sin by which one man wrongs another. Wild and evil theories may be abroad, new schemes of social order may be recklessly invented and discussed; yet, when the inst.i.tution of the permanent family is a.s.sailed, every thoughtful man knows full well that all our interests are at stake in its defence, and the nation could no more survive its overthrow than the Church.

But when our Lord declared that to excite desire through the eyes is actually this sin, already ripe, He appealed to some deeper and more spiritual consideration than that of social order. What He pointed to is the sacredness of the human body-so holy a thing that impurity, and even the silent excitement of pa.s.sion, is a wrong done to our nature, and a dishonour to the temple of the Holy Ghost.

Now, this is a subject upon which it is all the more necessary to write, because it is hard to speak about.

What is the human body, in the view of the Christian? It is the one bond, as far as we know in all the universe, between the material and the spiritual worlds, one of which slopes thence down to inert molecules, and the other upward to the throne of G.o.d.

Our brain is the engine-room and laboratory whereby thought, aspiration, worship express themselves and become potent, and even communicate themselves to others.

But it is a solemn truth that the body not only interprets pa.s.sively, but also influences and modifies the higher nature. The mind is helped by proper diet and exercise, and hindered by impure air and by excess or lack of food. The influence of music upon the soul has been observed at least since the time of Saul. And hereafter the Christian body, redeemed from the contagion of the fall, and promoted to a spiritual impressibility and receptiveness which it has never yet known, is meant to share in the heavenly joys of the immortal spirit before G.o.d. This is the meaning of the a.s.sertion that it is sown a natural (= _soulish_) body, but shall be raised a spiritual body. In the meantime it must learn its true function. Whatever stimulates and excites the animal at the cost of the immortal within, will in the same degree cloud and obscure the perception that a man's life consisteth not in his pleasures, and will keep up the illusion that the senses are the true ministers of bliss. The soul is attacked through the appet.i.tes at a point far short of their physical indulgence. And when lawless wishes are deliberately toyed with, it is clear that lawless acts are not hated, but only avoided through fear of consequences. The reins which govern the life are no longer in the hands of the spirit, nor is it the will which now refuses to sin. How, then, can the soul be alert and pure? It is drugged and stupified: the offices of religion are a dull form, and its truths are hollow unrealities, a.s.sented to but unfelt, because unholy impulses have set on fire the course of nature, in what should have been the temple of the Holy Ghost.

Moreover, the Christian life is not one of mere submission to authority; its true law is that of ceaseless upward aspiration. And since the union of husband and wife is consecrated to be the truest and deepest and most far-reaching of all types of the mystical union between Christ and His Church, it demands an ever closer approach to that perfect ideal of mutual love and service.

And whatever impairs the sacred, mysterious, all-pervading unity of a perfect wedlock is either the greatest of misfortunes or of crimes.

If it be frailty of temper, failure of common sympathies, an irretrievable error recognised too late, it is a calamity which may yet strengthen the character by evoking such pity and helpfulness as Christ the Bridegroom showed for the Church when lost. But if estrangement, even of heart, come through the secret indulgence of lawless reverie and desire, it is treason, and criminal although the traitor has not struck a blow, but only whispered sedition under his breath in a darkened room.

_THE EIGHTH COMMANDMENT._

"Thou shalt not steal."-xx. 15.

There is no commandment against which human ingenuity has brought more evasions to bear than this. Property itself is theft, says the communist. "It is no grave sin," says the Roman text-book, "to steal in moderation"; and this is defined to be, "from a pauper less than a franc, from a daily labourer less than two or three, from a person in comfortable circ.u.mstances anything under four or five francs, or from a very rich man ten or twelve francs. And a servant whom force or necessity compels to accept an unjust payment, may secretly compensate himself, because the workman is worthy of his hire."[37] A moment's reflection discovers this to be the most naked rationalism, choosing some of the commandments of G.o.d for honour, and some for contempt as "not very grave" and wholly ignoring the principle that whoever attacks the code at any one point "is guilty of all," because he has despised it as a code, as an organic system.

Nothing is easier than to confuse one's conscience about the ethics of property. For the arrangements of various nations differ: it is a geographical line which defines the right of the elder son against his brothers, of sons against daughters, and of children against a wife; and the demand is still more capricious which the state a.s.serts against them all, under the name of succession duty, and which it makes upon other property in the form of a mult.i.tude of imposts and taxes. Can all these different arrangements be alike binding? Add to this variability the immense national revenues, which are apparently so little affected by individual contributions, and it is no wonder if men fail to see that honesty to the public is a duty as immutable and stern as any other duty to their neighbour. Unfortunately the evil spreads. The same considerations which make it seem pardonable to rob the nation apply also to the millionaire; and they tempt many a poor man to ask whether he need respect the wealth of a usurer, or may not adjust the scales of Mine and Thine, which law causes to hang unfairly.

It is forgotten that a nation has at least the same authority as a club to regulate its own affairs, to fix the relative position and the subscription of its members. Common honesty teaches me that I must conform to these rules or leave the club; and this duty is not at all affected by the fact that other a.s.sociations have different rules. In three such societies G.o.d Himself has placed us all-the family, the Church, and the nation; and therefore I am directly responsible to G.o.d for due respect to their laws. It is not true that the statute-book is inspired, any more than that the regulations of a household are divinely given. Yet a Divine sanction, such as rests upon the parental rule of fallible human creatures, hallows also national law. I may advocate a change in laws of which I disapprove, but I am bound in the meantime to obey the conditions upon which I receive protection from foreign foes and domestic fraud, and which cannot be subjected to the judgment of every individual, except at the cost of a dissolution of society, and a state of anarchy compared with which the worst of laws would be desirable.

This revolt of the individual is especially tempting when selfishness deems itself wronged, as by the laws of property. And the eighth commandment is necessary to protect society not merely against the violence of the burglar and the craft of the impostor, but also against the deceitfulness of our own hearts, asking What harm is in the evasion of an impost? What right has a successful speculator to his millions?

Why should I not do justice to myself when law refuses it?

There is always the simple answer, Who made me a judge in my own case?

But when we regard the matter thus, it becomes clear that honesty is not mere abstinence from pillage. The community has larger claims than this upon us, and is wronged if we fail to discharge them.

The rich man robs the poor if he does not play his part in the great organisation by which he is served so well: every one robs the community who takes its benefits and returns none; and in this sense the bold saying is true, that every man lives by one of two methods-by labour or by theft.

St. Paul does not exhort men to refrain from theft merely in order to be harmless, but to do good. That is the alternative contemplated when he says, "Let the thief steal no more, but rather let him labour, working with his hands the thing that is good, that he may have whereof to give to him that hath need" (Eph. iv. 28).

_THE NINTH COMMANDMENT._

"Thou shalt not bear false witness against thy neighbour."-xx. 16.

St. James called the tongue a world of iniquity. And against its lawlessness, which inflames the whole course of nature, each table of the law contains a warning. For it is equally ready to profane the name of G.o.d, and to rob our neighbour of his fair fame.