a manner, necessary to preserve a sense of religion itself upon the minds of the people. But a great part of this is neglected by the generality amongst us; for instance, the service of the church, not only upon common days, but also upon saints' days; and several other things might be mentioned. Thus they have no customary admonition, no public call to recollect the thoughts of God and religion from one Sunday to another.
It was far otherwise under the law. "These words," says Moses to the children of Israel, "which I command thee, shall be in thine heart: and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up."[1]
- ↑ And when thou risest up."]—Allowing that "what Moses in this passage wanted to have effected was obedience to the moral law," nothing, sure, could be of greater use in securing that obedience than the practice here enjoined. Our Inquirer, however, is of a different opinion, and "very much questions whether his Lordship could have fallen upon any passage in the Old Testament, which relates at all to his subject, that would have been less favourable to his argument." Who shall decide? &c.—The Bishop goes on, "As they (the Jews) were commanded this, so it is obvious how much the constitution of their law was adapted to effect it, and keep religion ever in view." Upon which the Inquirer remarks, "It was then very ill, or at least very unwisely done, to abrogate that law, whose constitution was adapted to so excellent a purpose." Let us first see what may be offered in defence of the Bishop, and then consider what is to be said in answer to his opponent. The purpose for which the Mosaic constitution was established was this: to preserve, amidst a world universally addicted to polytheism and idolatry, the great doctrine of the Unity of the Divine Nature, till the seed should come to whom the promise was made. As a means to this end, the Israelites were not only to be kept separate from every other nation; but the better to insure such separation, they were to be constantly employed in a multifarious ritual, which left them neither time nor opportunity for deviating into the superstitious observances of their Pagan neighbours. And this, I suppose, may suffice for vindicating the Bishop's assertion, that "the constitution of the Jewish law was adapted to keep religion ever in view." But the Jewish law was not only adapted to this end; we are next to observe,
