CHAPTER II.

THE RELIGION OF THE HEBREWS IN THE WILDERNESS.

THE Object of the Chapter-Religion of Jacob and his Sons when they entered Egypt-Of the Israelites at the Time of the ExodusTheir Idolatry in Egypt partial and secret-CHARACTER AND CIRCUMSTANCES OF DIVINE WORSHIP AT THIS TIME-Priests-Place of Worship-RELIGIOUS REVELATIONS MADE TO THE HEBREWS IN THE WILDERNESS-The Divine Author of these, the sacred WORD-The Decalogue-Effects produced by its Revelation-The Tabernacle -Altar-Laver-The Holy and the Most Holy Place, with their sacred Furniture-THE PRIESTHOOD-The sacred Vestments-Urim and Thummim-RELIGIOUS FESTIVALS-Day of Atonement-Feast of Tabernacles-Of Trumpets-New MoonsSabbatical Year-The Sabbath-THE CHARACTER OF THIS RELIGIOUS SYSTEM-National and theocratic-Object and Sanctions of the Theocracy-Future Rewards and Punishments known-The Theocracy national and general-The typical Character of the Mosaic Economy was to some extent understood by the ancient Hebrews. NOTES. The patriarchal Priesthood-The Place of patriarchal Worship-Cause of Similarity between Mosaic Institutions and those of Heathen Nations-The proper Division of the Decalogue -Mosaic Tabernacle-The Cherubim-The Shekinah-The Levitical Priesthood-Urim and Thummim-Harmony of the Mosaic Law.

A DIGEST of the religion of the Hebrews during their sojourn in the wilderness must include information on the following subjects:-The religion which Jacob and his sons took with them into Egypt; the change to which this religious system was subjected during the rapid multiplication of the people, throughout the two centuries of their residence in that country; the divine revelations of a strictly religious character which were made to them through Moses in the wilderness; and the religious economy which this people, in consequence, possessed at the close of their journeying.

The first of these subjects will here occupy only a brief space, as it has been fully discussed in "The History and Religion of the Patriarchal Age," to which the reader is referred. It will therefore be necessary only to repeat the

substance of those conclusions which resulted from a lengthened discussion of the subject in that work.

In this inquiry, it was satisfactorily ascertained that man, in the earliest ages, was made acquainted with the being and perfections of God, and his government of the world; the fall and depravity of man, and the consequent evil of sin; the promise of a Redeemer, and the appointment of animal sacrifice, as typical of the efficacious atonement of His death; the reality and perpetuity of a future state, including a knowledge of rewards and punishments; the existence and authority of Divine laws for the regulation of human conduct; and the gracious influence of the Holy Spirit, for the purpose of giving effect, individually and generally, to the merciful purposes of God.

If these conclusions are just, it will be admitted that the religion of the early ages was founded on revealed truth; and that wherever that truth was obeyed, it produced a living, influential principle, which imparted to the individual a conscious witness of righteousness, an internal testimony that he pleased God. It is thus described by the inspired authority of the New Testament. (Heb. xi. 4, 5.)

The religion of the early patriarchs, therefore, whatever obscurity might have rested on some of its doctrinal elements, did not consist of an ignorant adoption of peculiar rites and laws, nor of a heartless acquiescence in certain dogmas. It was an efficient manifestation of the truth and grace of God. Yet, in some respects great peculiarity attached to this initial dispensation. As far as we are informed, the people of those days possessed no authoritative written records of truth. The revelations with which they were favoured were handed down, and preserved by vivá voce testimony, from father to son. The manner of transmission was therefore that of oral tradition, the father of the family being the priest and teacher. may be further observed, that those individuals who experienced the efficacy of this religion, had a distinct knowledge of Divine Providence, and a clear perception of the duty and the effects of prayer.

It

Such was the religion of Jacob when he went down into Egypt; such, there is reason to believe, was the religion of Joseph, and of the other sons of Israel, as far as knowledge and opinion could extend. How far the hearts of the latter were imbued with this faith, and their lives made subject to its truth, we have very slender means of determining.

The family of Jacob, consisting of seventy men, when located in Egypt, rapidly multiplied, and expanded into a nation. It becomes, therefore, important to ascertain to what extent the religion of the Israelites was affected during their sojourn. This inquiry is of more than ordinary consequence, inasmuch as it has been the common practice to refer any anomaly or difficulty found in the religious practices or institutions of the Hebrews, to the influence of Egyptian idolatry, and the consequent adoption of the rites and manners of that country.

It cannot be denied that, at first sight, there appears to be great plausibility in the presumption, that a family thus situated, and multiplying generation after generation, in the midst of an idolatrous and dominant nation, must have had their religious doctrines and practices, to some considerable extent, affected by those of the ruling powers, and of the surrounding population. But a careful review of the real circumstances of the case will show, that, if this influence operated at all, it was to a very limited extent.

In the first place, it is important to observe, that when the family of Jacob came into Egypt, they were described by Joseph, and they described themselves, as persons so different in their manners and occupation from the Egyptians, that, for this reason, a separate and distinct district was allotted for their location. This measure, whilst it clearly recognised the peculiar views and habits of the Hebrews, removed them, as far as possible, from the range of Egyptian influence.

It must further be noted, that the pure patriarchal faith was frequently inculcated on the Israelites during this period; the addresses and predictions delivered in the last days of Jacob were full of this kind of instruction, and the dying

charge of Joseph was alike adapted to imprint the great elements of patriarchal faith upon the minds of the Hebrew people.

But perhaps nothing tended so effectually to preserve the Israelites from Egyptian idolatry, as the jealousy, persecution, and consummate cruelty with which they were treated in that country. The ostensible cause of this oppression (Exod. i. 9, 10) may be taken as a proof, that the descendants of Jacob had preserved all their peculiarities, and that the line of demarcation between them and the Egyptians continued as strong as ever. If the policy of Pharaoh had been directed to the same purpose, as that which was afterward, under much less favourable circumstances, formed and pursued by the Moabites and Midianites, on all merely human principles of calculation we might have justly despaired for the religious integrity of God's elect people. If, instead of murderous coercion, they had aimed at amalgamation, and with this object had promoted friendly intercourse and matrimonial connexions, the process of union might have been slow; but, unless prevented by the immediate interposition of God, it would have been certain. But when, instead of this conciliatory course, severe persecution and barbarous inflictions were continued for nearly half a century, the strongest barrier was raised against religious incorporation. There was little probability that the oppressed captive would copy the faith, or adopt the religious institutions, of his cruel tyrant. All history and experience are opposed to such a result.

These considerations appear to lead to the opinion, that the Israelites in Egypt, to a remarkable degree, preserved their manners and religion from being affected by those of the Egyptians. But before this conclusion is adopted, it will be necessary to inquire whether the sacred writers have cast any important light upon this subject. Joshua certainly alludes to it. When exhorting the people to obedience, he said, "Now therefore fear the Lord, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the Lord." (Joshua xxiv. 14.) This text clearly

states that the Israelites were to some extent guilty of idolatry whilst in Egypt; but it does not say whether the gods spoken of, as worshipped in that country, were the same gods which the Hebrew fathers served on the other side of the Euphrates, or the gods of Egypt. Another reference to this subject, couched in more precise terms, is found in Ezekiel. This prophet, expostulating with the elders of Israel on account of the unfaithfulness of the people in every age of their history, observes, that, when the Lord brought them up out of the land of Egypt, he said unto them, "Cast ye away every man the abominations of his eyes, and defile not yourselves with the idols of Egypt: I am the Lord your God. But they rebelled against me, and would not hearken unto me: they did not every man cast away the abominations of their eyes, neither did they forsake the idols of Egypt." (Ezek. xx. 7, 8.) This language clearly proves, notwithstanding the apparent improbability of the thing, that the Israelites did to some extent pollute themselves with the idols of Egypt. But while this fact is fully admitted, it must be observed that the text affords important information respecting the nature of this evil, and the extent to which it prevailed. By placing in the same category the circumstances of the sojourn in Egypt, respecting which we have scarcely any information, and those which occurred in the wilderness, of which there remains an ample history, the prophet has enabled us to form a correct judgment on this subject. He says that when, after the exodus, they were commanded to cast away the idols of Egypt, they did not obey. Now it is well known, that, during the sojourn of the Israelites in the wilderness, idolatry was not only regarded as a sin against God, but every practice of the evil and incentive to it were punishable with death. (Deut. xvii. 2--5.) Yet this text assures us, that, notwithstanding this rigid prohibition, idolatry was practised; and this fearful charge is fully confirmed by Moses himself, who declares that his people had provoked the Lord "to jealousy with strange gods," and these not the old deities of the Chaldeans, but "new gods that came newly