|
Extracts
from a discourse
By
Dr. Jacob de la Motta.
לא
תשנא את אחיך
בלבבך חוכיח
תוכיח את
עמיתך ולא
תשא עליו חטא
תקם ולא תטר
את בני עמך
ואהבת לרעך
כמוך אני ה׳
"Thou
shalt not hate thy brother in thine heart; thou shalt in any wise rebuke
thy neighbour, and not suffer sin upon him. Thou shalt not revenge, nor
bear any grudge against the children of thy people, but thou shalt love
thy neighbour as thyself: I am the Lord."—Leviticus 19.17,
18.
To
manifest good-will towards our fellow-beings—to regard with love our
brethren of the house of Israel—to extend to them the hand of
fellowship, and commiserate their hapless condition—to vindicate their
wrongs, and to reprove them in a becoming manner, are acts which bespeak
in us the observance of some of the best divine ordinances and display
respect for the instruction and words of our text. The fact has never
been attempted to be questioned, impeached or denied, that there is a
peculiar character and tone given to the performance of all kind
offices, which enlist our best affections in favour of our
fellow-creatures; and, there is an endearing something in the manner and
demeanour,—in the fulfillment of those moral duties, that expands the
mind, warms the heart, and excites the noblest principles of humanity.
Who, that is possessed of common-place observation—who that is endowed
with feelings sensibly alive to the heavenly attribute of
commiseration—can be insensible to the performance of those pleasing
duties, which have the tendency to better the condition, assuage the
afflictions, relieve the wants, and protect the characters of his
brothers, and save from destruction objects of his own stamp, the very
prototypes of himself?
From
such reflections are we frequently called to contemplate the conduct of
some individuals who have unfortunately fallen in the labyrinth of
indiscretion, and who have waged, in these particulars, open warfare
with the human family. This too frequently and unhappily arises from the
worst feelings,—from the ebullition of an easily excited and irascible
temper, or from misguided judgment that runs counter to the dictates
of reason. It is from a disregard for these excellent qualities of the
heart, which should at all times be properly cultivated. It is from the
frequent evidence of a dereliction from those noble characteristics of
the mind, those conspicuous traits that render one man estimable in the
eyes of another, and worthy the countenance of his Maker. Lamentable to
state, we are too often called upon to behold flagrant deviations from
the repeated injunctions of the Almighty, who instructed us to love each
other, to exercise a reciprocity of good feeling, and with mutual
dependence to make us the superior of his creation. It is only, then, by
reverting to and properly estimating the words of Scripture, that we can
avoid these improprieties: and it is only by denouncing such conduct
when perceptible in others, that we can advance our moral and social
virtues.
Let
us, then, consider the force and magnitude of our text, and endeavour to
ascertain, as briefly as this day's service will permit, what is
comprehended in the several injunctions in relation to our duties to each other. First, "Thou shalt not hate thy
brother in thine heart." The very term hate conveys a
repugnance to that meekness and moderation which God originally intended
should constitute prominent traits in the character of man. The
entertainment of hatred leads to the subversion of the best principles of the heart, thereby transmuting the finest into the
basest qualities, and rendering the soul, the seat of all excellence,
the receptacle for the blackest turpitude. It may be reasonably
inferred, that the apprehended derangement and deterioration of what was
intended to be good and exalting in the human character, led an all-wise
Providence to lay it down in clear terms, "Thou shalt not hate thy
brother in thine heart."
Such
is the influence,—such the predominance, and such the controlling
power of this execrable trait, that, when once discovered, it makes
the possessor despicable in the world, odious to society, and
unacceptable to God. What, then, can equal this perverse passion? It
occasions the most annoying perturbation, deranges the whole frame,
entails the greatest misery, and ultimately results in complete
discomfort. It incurs vengeance from above, and punishment on earth. Who
that is familiar with the history of Cain and Abel—who that has looked
into their individual dispositions as recorded in Holy Writ, will
hesitate to declare that the death of Abel was produced by hatred?
Envious of his brother's superior acquirements, jealous of the
preferment manifested, Cain admitted the destroying passion hatred
to revel in his breast; and soon it attained an ascendancy that led to
the greatest excesses, incurring the wrath of God, and curses on himself
and posterity. Sacred history records instances of deep-rooted hatred
producing baleful injuries. The conduct of Joseph's brethren is a
striking exemplification; but, as in similar circumstances that are
daily presented to our observation, the Almighty averted the effects of
the blackest designs, and was the instrument of changing hatred to love.
Mark the conduct of Joseph when he recognized his brethren; instead of
desiring to be avenged for injury previously received, he, with all the
exalted meekness of a great and good man, received with forgiveness to
his bosom the very persons whose hatred had caused them to conceive the
perpetration of a most sinful act, which would have terminated in his
death, but for the interposition of Him whose searching eye alone can
penetrate the inmost recesses of the heart. This event presents an
exemplification of the Scriptural doctrine, that evil designs, the
result of hatred, can be frustrated by providential care, and made to
terminate in good, when it is the least expected by the agents and the
sufferers.
The
records of ages past relate many instances of this odious principle;
some of the best men have been sacrificed by its agency. The fairest
flower has been obscured, tranquility made to yield to disturbance, and
happiness displaced by misery. Who, that suffers the imagination to roam
among the variegated fields which our chequered life affords, can fail
to perceive at a glance, the proneness of human nature to display that
disposition which subverts all that is great and calculated to embellish
and dignify our being? I cannot be too urgent in my solicitations to
you, my brethren, to discountenance such conduct. Discard such feelings;
entertain not such a degrading, debasing passion; pause and deliberate
on its excess acid dangers. Would! that your humble brother who
addresses you possessed the command of language to speak the true
sentiments of the heart, the honest dictates of the mind: would! that
his persuasive powers could interest and find ready access to the
convictions of the transgressor. He would say to those whose listening
ear may beat present directed to him, that hatred in its course has no
bounds to satisfy a revengeful, ruthless spirit. It overleaps every
avenue leading to morality, and exercises the basest means to demoralize
all objects within the sphere of its influence. It seeks all
opportunities for defaming the purest character, and for casting a stain
where spotless virtue is known to exist. It resorts to device and
tergiversation to carry a particular point; it lies in ambush, like the
serpent, to seize on the prey unsuspicious of its movements, and to the
extent of its power it inflicts the deadly wound. It puts on at times
the most specious appearance, the better to delude, and, like the fabled
Janus, bears a double front, and its ways are the passport for infamy.
Why should we proceed? what injury has hatred not committed? what
enormities has it not been guilty of? No device, no subtlety has been
wanting to aid its vileness. Think, then, what most be the situation of
that being who becomes the unfortunate victim of its monstrous powers.
Who can escape, who can be secured from its shafts? To what a surprising
extent has it not advanced? At one period, subterfuge and odious
falsehood are used to give it the garb of plausibility, at another, it
is known to enter the hospitable mansion, there to commence its
depredations; there to vilify the unoffending inmates, and with an
adder's tongue to diffuse poison on whomsoever it touches. What can
equal the force of its depravity? It, in the language of the bard causes
"the soul to shrink within itself, and makes loathsome the spring
of all reflection. What an imperious mandate, that directed us to divest
ourselves of hatred towards our brethren! And what can equal the
attributes of Him, who, in order to fit us for his boundless blessings,
and to cause us to obtain a seat in his kingdom of glory, pronounced
through our great prophet Moses, "Thou shalt not hate thy brother
in thine heart," sternly enjoining on the children of Israel to
live together in peace and harmony, as members of one family?
We
approach now to the consideration of that part of our text which says,
"Thou shalt in any wise rebuke thy neighbour, and not suffer sin
upon him." Such is the nature of man, and such the frailties that
too frequently accompany his actions while gliding down the stream of
life, that reproof and good counsel may at times divert him from
carrying out erroneous impressions, and save him from falling into the
pitfalls of sin. The Almighty knew his proneness to indulge in the
pursuit of error, and foresaw that by a misguided judgment he would be
led into the vortex of destructive prejudice; and in order to lessen, or
check this evil, he strictly ordered that man should rebuke his
neighbour, and not suffer sin to rest on his head; inasmuch as timely
and becoming admonition would restrain improper action, and the
interposition of good counsel would have its beneficial tendency. Again,
man naturally aspires to promotion and preferment, and these have been
considered highly laudable when virtuous pursuits result in their
attainment. But, who will deny that there are those, who, jealous and
envious of commendable and merited distinction, stickle at nothing to
frustrate the best intention, to destroy the best reputation, sully the prospects of honesty and uprightness,
and occasion distress and commotion among the most meritorious? The
utility of rebuking under such circumstances cannot be questioned. It
becomes, then, an absolute duty to respect this command of God, by
timely disclosing the folly, and pointing out the futility of attempting
to injure our brother or neighbour. By interposing our efforts we may
protect him from error, and not suffer sin to approach him. Reproof and
proper advice likewise frequently save the thoughtless from falling into
improprieties, and from the indulgence of feelings that degrade and
debase human nature. We often fancy that we have suffered an injury
though no cause for offence has been given, and allow this to influence
our mind; and imaginary wrongs, arising from supposed injuries, lead to
the most extravagant ideas, and often result in open hostility against
the unoffending. How sinful to conceive an injury, when there is no
ground even for suspicion? and how essential to avoid this error is it
to consider well previously the result of such indulgence in others,
when in our power to prevent it. There are those who from the best
motives exert themselves to improve the general constitution of society,
by ministering the best advice, and inculcating good-will and fellowship
to the whole human family; while there are others who are engaged
constantly in exciting petty feelings; in creating jealousy, originating
slanders, weakening confidence, and aspersing the fairest characters.
Indubitable proof of such human turpitude can be produced. How
essential, then, the observance of that command which instructs us to
rebuke our neighbour and not suffer sin upon him.
Lastly,
"Thou shalt not avenge, nor bear any grudge against the children of
thy people, but thou shalt love thy neighbour as thyself. I am the
Lord." To bear anger or ill-will against another, is of all
principles the most degrading. It is calculated to diminish a man in his
own estimation, if he reflects, he is doing an injury to his
fellow-creature. God never intended we should be hostile to each other.
He never sent us into existence to be a scourge to our species, or to
entertain enmity. To bear ill-will bespeaks a wretched state of
existence, evidences great barbarity. To behold a fellow-mortal writhing
under mental torture, to see him oppressed with trouble and disquiet,
and to delight in such a scene, is the manifestation of savageness that
excites the greatest abhorrence. What gratification can be produced in
deranging the tranquility of another? what delight to soil a spotless reputation? what satisfaction can be conveyed in being
instrumental in opposing the prosperity and advancement of one of the
house of Israel? Was it intended that one class or one individual should
float on the stream of prosperity, and others should sink and be finally
lost? Does it afford pleasure to see our neighbour about to fall in
disgrace, and can we gaze on his downfall with apathy and cold
indifference? who can be so obdurate as not to extend willingly a
helping hand for his salvation? How much more noble and dignified is it
to exalt than to oppress!
The
encouragement of hatred, may be compared to the fostering a viper that
is certain to infuse a poison; no age, sex, or condition, can escape its
destructive influence. Yet like iniquity, it may triumph for a while;
yet its reign can be of but short duration. Remorse must follow, and
with it contrition with all its concomitants.
There
is One above, who watches our actions and searches our thoughts. It is
He alone who is capable of frustrating the brightest hope, not frail
deluded man—it is He alone who can avenge the oppressor's wrong
doings, and save the unsuspicious from the snares of the designing. Let
black-hearted enmity stalk uninterruptedly, there is One who is able to
oppose the stately march, and can enervate the greatest power, and vice
can therefore never hope to triumph ultimately, nor unjust authority
hope to prevail in the end. How ennobling, therefore, how worthy the
conduct of the good man, who shuns hatred as he would a pestilence, and
views the despoiler of character as a scourge to society! He bears no
grudge against his people, he loves his neighbours; his heart is the
receptacle of those philanthropic emotions which are intended always to
be excited in the cause of an injured fellow-creature; his ear is ever
attentive to his wrongs, he delights in his prosperity; he is seen
actively employed in devising means to obtain the regard and esteem of
his associates; he covets not their good name; he envies not their
growing greatness; he places no stumbling-blocks in their way, to mar
their progress in the path of preferment; his imagination is not
perpetually engaged in engendering reports to the injury of any one; he
is above low device, and is never seen busily engaged in traducing
characters that have stood the test of scrutiny, and defied reproach.
No! despising all unrighteous principles, he presents in himself a
picture of all that is moral, virtuous, and commendable. But above all,
he evinces his respect for the command of his God, who expressly lays it
down, that "Thou shalt not avenge nor bear any grudge against the
children of thy people, but that thou shalt love thy neighbour as
thyself."
Be
it, then, our care to discountenance those who are regardless of this
command, and let it be our constant study to love our brethren, and not
oppress them. So shall we meet the reward due to virtuous principles and
meritorious actions. So shall we, while gliding down the stream of life,
meet no obstruction in our progress to that place, the abode of the
righteous, and the heaven of all excellence.
Almighty
God! The supreme judge and disposer of all! Extend thine infinite
goodness and mercy to our people wheresoever dispersed. Bestow thy
protection to the man of thy creation, of all sects and creeds; shed thy
benediction on this congregation, and on all congregations assembled
this day to praise thy great name. Endow us with a portion of thy divine
attributes, that we may keep in the path of righteousness to the honour
of thy name, and the exaltation of the house of Israel. Amen! |
