Hor. But do you imagine that all the divine laws, even those that seem only to relate to God himself, his power and glory, and our obedience to his will, abstract from any consideration of our neighbour, had likewise a regard to the good of society, and the temporal happiness of his people?
Cleo. There is no doubt of that; witness the keeping of the Sabbath.
Hor. We have seen that very handsomely proved in one of the Spectators.
Cleo. But the usefulness of it in human affairs, is of far greater moment, than that which the author of that paper chiefly takes notice of. Of all the difficulties that mankind have laboured under in completing society, nothing has been more puzzling or perplexing than the division of time. Our annual course round the sun, not answering exactly any number of complete days or hours, has been the occasion of immense study and labour: and nothing has more racked the brain of man, than the adjusting the year to prevent the confusion of seasons: but even when the year was divided into lunar months, the computation of time must have been impracticable among the common people: To remember twenty-nine, or thirty days, where feasts are irregular, and all other days show alike, must have been a great burden to the memory, and caused a continual confusion among the ignorant; whereas, a short period soon returning is easily remembered, and one fixed day in seven, so remarkably distinguished from the rest, must rub up the memory of the most unthinking.
Hor. I believe that the Sabbath is a considerable help in the computation of time, and of greater use in human affairs, than can be easily imagined by those, who never knew the want of it.
Cleo. But what is most remarkable in this fourth commandment, is God’s revealing himself to his people, and acquainting an infant nation with a truth, which the rest of the world remained ignorant of for many ages. Men were soon made sensible of the sun’s power, observed every meteor in the sky, and suspected the influence of the moon and other stars: but it was a long time, and man was far advanced in sublime notions, before the light of nature could raise mortal thought to the contemplation of an Infinite Being that is the author of the whole.
Hor. You have descanted on this sufficiently when you spoke of Moses: pray let us proceed to the further establishment of society. I am satisfied that the third step towards it is the invention of letters; that without them no laws can be long effectual, and that the principal laws of all countries are remedies against human frailties; I mean, that they are designed as antidotes, to prevent the ill consequences of some properties, inseparable from our nature; which yet in themselves, without management or restraint, are obstructive and pernicious to society: I am persuaded likewise, that these frailties are palpably pointed at in the decalogue; that it was wrote with great wisdom, and that there is not one commandment in it, that has not a regard to the temporal good of society, as well as matters of higher moment.
Cleo. These are the things, indeed, that I have endeavoured to prove; and now all the great difficulties and chief obstructions, that can hinder a multitude from being formed into a body politic, are removed: when once men come to be governed by written laws, all the rest comes on a-pace. Now property, and safety of life and limb may be secured: this naturally will forward the love of peace, and make it spread. No number of men, when once they enjoy quiet, and no man needs to fear his neighbour, will be long without learning to divide and subdivide their labour.
Hor. I do not understand you.
Cleo. Man, as I have hinted before, naturally loves to imitate what he sees others do, which is the reason that savage people all do the same thing: this hinders them from meliorating their condition, though they are always wishing for it: but if one will wholly apply himself to the making of bows and arrows, whilst another provides food, a third builds huts, a fourth makes garments, and a fifth utensils: they not only become useful to one another, but the callings and employments themselves will in the same number of years receive much greater improvements, than if all had been promiscuously followed by every one of the five.