Page images
PDF
EPUB

sublime doctrine. The Shechinah, or visible abode of Deity between the figures of the cherubim over the ark, whence he issued his orders to the whole Hebrew nation, was a beautiful emblem of his celestial throne and universal empire; and it was thus understood by the Jewish people. Their daily and weekly, their monthly and yearly solemnities were continual memorials and acknowledgments of the agency of Jehovah in the formation and government of the world, in the regular course and beneficent influence of the heavenly bodies, and in all the blessings, which distinguished the various seasons. How admirably were these celebrations fitted at once to eradicate the worship of the celestial luminaries, or of fancied subordinate dispensers of good and evil; and to confine the homage of the Israelites, to one allpervading, alldisposing Providence! While their ritual thus kept in view the general government of God, it perpetually reminded them of his special patronage afforded to their nation, and of the peculiar blessings, which they derived from this source. It taught them to trust in Jehovah, as their God, for every needed act of his favor, and at the same time to dread every opposite evil from his displeasure, if they provoked it by disobedience. It led them to regard the special presence of Jehovah among them, as a source of peculiar blessings or curses according to their moral behavior. Every offering, which they presented, every festival, which they solemnized, was a forcible admonition of this truth. It expressed and nourished their dependence on God's particular providence, either by gratefully recognizing his past mercies, or by seeking his present and future benediction, or by conciliating his forfeited protection by repentance and expiation.

N n

Thus those great truths, which relate to the existence, character, and government of one allperfect Being; truths, which are the basis of solid piety, virtue, and joy, were clearly unfolded in the writings, and practically displayed in the services of the antient Hebrews. What dignity and importance does this single fact impart to their institutions! May you all know by experience the justness of this remark. May your minds be guarded, ennobled, and comforted by that deep sense of God and of providence, which the religion both of Moses and of Christ so strongly inculcates! May you enjoy the peculiar favor of this providence in your approaching long recess from this university, and through the whole of your future existence !

LECTURE XXVI.

Various arguments in support of the divine origin of the Hebrew ritual; and in reply to the objections made against it.

IN our last lecture we showed how plainly and for

cibly the capital principles of true religion, and consequently of morality, were represented and impressed by the Hebrew institutions.

It is important to add that these principles were taught and enforced, not by uncertain, laborious, and abstract reasoning, but by the authority of divine revelation. This is the only sure method of instructing and confirming a whole nation in the true knowledge of God and his will. Both reason and fact assure us that the bulk of mankind, especially in the rude ages, have neither capacity, nor leisure, nor inclination for nice and long disquisitions; and that if left to draw their religion from these sources, they will run into the dreadful evils either of polytheism and superstition, or of irreligion and atheism. It was therefore necessary that religious truth and duty should be confirmed to the chosen people by divine authority. Agreeably Jehovah himself, by a voice from the Shechinah, uttered the ten commands; and delivered them amid such visible and awful ensigns of divine majesty, as convinced the whole nation of their heavenly original. But as these ensigns of Deity greatly terrified the people, and induced their earnest request, that Moses might thenceforward speak with them in God's name; Jehovah, in condescention to their frailty, spake after this to Moses; and he, as God's deputy, announced his will to the congregation. While God thus commissioned

Moses to declare his laws, he attested his commission by a long train of miracles, wrought in the sight of all Israel; miracles so numerous, so sensible, and so great, that none could be ignorant of their reality, or mistake their origin. Indeed the ritual itself was a standing evidence of its own divinity; for while the Shechinah or visible glory, residing in the tabernacle, was a supernatural and ocular proof of the divine presence; the oracle, or voice issuing from it, when compared with the manner of consulting it, the precise and full answers given by it, and the exact fulfilment of these answers, was a constant testimony of divine interposition. These extraordinary revelations and appearances of Jehovah to the Hebrews were necessary and powerful means of establishing their faith in the Mosaic institutions, and of inspiring such sacred reverence for them, as might guard them against the enticing oracles and ceremonies of the heathen.

This remark fully obviates a natural and plausible objection to the Jewish ritual. It seems at first view unworthy of God to attest in so extraordinary a manner a system of mere ceremonies. But if, as we have shown, these ceremonies were needful barriers against idolatry, and enforcements of rational piety; and if, in order to these ends, it was necessary to sanction and recommend them by the highest authority; then the wisdom and goodness of this procedure are sufficiently vindicated. On the same grounds we see the fitness of making these institutions unchangeable, or of forbidding under the severest penalties the least addition to, or abridgment of them. This was necessary to close the door against those superstitious innovations, which would otherwise have crept in, and gradually corrupted the true religion.

It may still be asked, was it wise to load the Jewish

institution with so many ceremonies, and to enjoin and press them in a manner so solemn? Did not this tend to exalt them to an equal rank with moral duties? Was there not danger that the Israelites would be so dazzled and engrossed by the former, as to overlook the latter; yea, that they would substitute these shadows for the substance, and even rest in them as an atonement and license for moral disobedience? We answer,

1. As the genius and circumstances of that people required a religion arrayed in sensible and striking ceremonies, so it was necessary that these rites should be very numerous and diversified; that they should reach every case, to which the religion of their neighbours extended. As the heathens had idolatrous ceremonies on every occasion, it was expedient that the institutions of the Hebrews should keep pace with theirs; that the Israelites might have no necessity nor pretence for borrowing pagan rites, and that they might in every case be fortified against them. We have seen, for example, how important the provisions of their law were, with respect to mourning or honoring the dead, which among other nations had been perverted to idolatry and divination. If the Jews had not been furnished with rites of their own on this occasion, and on numberless others; they would either have invented superstitious ceremonies for themselves, or have eagerly copied those of their neighbours.

2. The Hebrew ritual, far from leading men to rest in outward ceremonies, strikingly represented and enforced a virtuous temper and practice. Every part of it expressed and required inward affections, corresponding to the external actions. The whole apparatus of the Jewish temple and priesthood, oblations and sacrifices, all the offerings in the way of thanksgiving, confession, and atone

« EelmineJätka »