A Guide for the Religious Instruction of Jewish Youth Part 2

CHAPTER VI.

XLI. THE preliminary notions. .h.i.therto set forth are to be regarded as placed in the vestibule leading to the temple of Revelation. Now, before we cross the threshold, it may be well to meet at once an objection which will possibly be offered by modern incredulity. It is fashionably said, that rational man can admit nothing as true except that which is proved to him by logical demonstrations; and as for the acceptance of a revealed religion faith is a necessary element, and this must exclude (as commonly pretended) every kind of proof, therefore all reasoning is out of the question, and the very basis of that which is sought to be inculcated as a truth, renders it inadmissible. Such an objection, however erroneous in reality, has too grave an appearance, and its consequences would be too lamentable, to permit us to disregard it. It becomes, therefore, indispensable, before entering the sanctuary of Revelation, to remove the obstruction of such an error, even at the cost of a digression from our path, in order to consider the matter in its origin.

XLII. One of the primary laws of existence in the physical world is self-love; that is, an instinct in every creature to procure its own good, even at the expense of others, so that the preservation of one is attended with the destruction of some others. All nature is in a perpetual struggle within itself, and every component part receives the elements of its own life and increment from the destruction of others.

This we see repeatedly happen under our own eyes, as well in plants as in animals, and so evidently, that we need not here record instances to confirm it. It is through this contrast of individual interests, through this perpetual alternation of production and growth with decrease and destruction, that Providence ordained the preservation of the world in its totality, while the individuals perish and the species remain.

XLIII. Man also, considered only in his physical nature, is subject to the universal law of self-love; and until he has arrived at a correct appreciation of his moral nature and duties, he will allow himself to be impelled by that law to possess himself of all that he thinks suitable to his own advantage, regardless of the detriment of others, and even of their very existence; and so will, on the other hand, every one else, being in the same condition, act towards him. But the effects of unrestrained self-love are by far more mischievous in man than in the irrational animals, for the intelligence with which he is endowed affords him more means and artifices to accomplish his selfish views, so long as he is governed by these and not by n.o.bler impulses. Hence it happens also, that so long as a man lies under the fascination of self-love, society, of which he is called to become a member, places him in a condition, from which he looks upon his fellow-men as the natural enemies of his individual happiness; and he feels a propensity to throw obstacles, either by malice or violence, in the way of others, to prevent their attaining that which is denied to him.

XLIV. But we find, also, in man another principle diametrically opposed to self-love, which, proceeding from the n.o.blest prerogatives of his soul, distinguishes him from the irrational creatures, and invites him to a career totally opposite to theirs. This principle, commonly called virtue, we shall express by the more comprehensive name of _heroism_. As by self-love man is inclined to sacrifice the welfare of others to his own, so by heroism he is led to sacrifice himself to the welfare of others. When we see a mother struggling to death, and with admirable self-devotion, against overpowering waves, or ferocious beasts, or devouring flames, to save her child from certain destruction, it would be stolidity and folly for us to bring into comparison with this act, the cares bestowed by a brute in feeding her young, since as soon as the latter has carried into effect the order of nature, she forsakes them, and, when grown, does not even recognise them; whereas the love of a mother endures beyond the grave. When a husband, bound with the indissoluble tie of affection to the woman of his heart, voluntarily sacrifices to her everything dearest in the world, and finds in her affection ample recompense for his direst privations, who would dare to attribute this to the physical s.e.xual tendency common even to the brutes? a tendency, which, besides manifesting itself only at detached periods of time, disappears altogether in old age, whereas conjugal love runs beyond the confines of time. The same may be said of a friend, who would give his own life to save that of his beloved, of a generous warrior who risks everything for his country's sake, and of a host of others, who magnanimously devote themselves to the relief of suffering humanity; in short, of every one who feels himself moved by a superior force to cross over the boundaries of selfishness and sensuality, and to become a hero.

XLV. In all these phenomena, a principle directly adverse to that of physical nature manifests itself. While in the latter, self-love is a necessary supreme law, in the spiritual life of man we see prevailing, as a foundation to morality, a voluntary sacrifice of self, offered on the altar of love. No pain or regret ever accompanies such an offering; on the contrary, a sensible man undertakes it with cheerfulness, as a manifestation of his exalted nature, and derives from its performance a purer joy than all other earthly enjoyments could afford him. But this love, which limits and conquers self-love, this love which so well testifies to the excellence of man, whence does it proceed? a.s.suredly not from physical nature; this is, on the contrary, based upon a law which would destroy love. It must emanate, then, from a source, itself a prototype of moral perfection, a perpetual spring of the purest love; and this source is G.o.d. Through the effects and impressions of this celestial love, man feels the need of approaching his Creator, of finding in Him the provident Ruler of the human destinies, and of expecting from His kindness the future triumph of good, and an ultimate perfection of all things. G.o.d, providence, and the immortality of the soul, become then for him incontestable truths: and at such a knowledge he does not arrive by way of laborious instruction and logical demonstrations; but it springs up, as it were, in his inward feeling, which prompts him to regulate his life according to that sublime model of moral perfection; therefore, although reason furnishes not to him logical proofs of these truths, yet he finds the presentiment of them within his heart, he feels them, he accepts them with a force more sentimental than intellectual, he embraces them with enthusiasm, and can no longer detach himself from them; in short he _believes_ them.

XLVI. Thus, with the same confidence with which man admits as true, what is demonstrated to his reason by solid arguments,--and he is then said to be _convinced_,--does he likewise give his a.s.sent to the n.o.ble inspirations of his heart, not yet depraved by abject inclinations,--and he is then said to be _persuaded_. Thus there are two kinds of truths, equally ascertained, and therefore equally admissible; the one proceeding from intellect and called rational truth, the other formed in the heart, and called moral truth. The source of the latter might also properly be called _good sense_, which in fact acts, in many circ.u.mstances of life, in lieu of pure reason. A man endowed with good sense, and who has not yet become a slave to sensual appet.i.tes, will not doubt for a moment, even without having ever been acquainted with the proofs, that lying, calumniating, blaspheming, false swearing, robbing, murdering, betraying friendship, country or honour, are culpable and abominable actions. Other truths based on good sense are also the following: the faith we have in friendship, in the rect.i.tude of those who administer justice, in the fidelity of a beloved object, in the tenderness of parents, in the excellence of virtue, and above all, in the wisdom, goodness, and providence of G.o.d; all these things we admit within our souls, not in consequence of a cold calculation of the intellect, but through an irresistible impulse of the heart, and in consequence of a sort of presentiment springing from the consciousness of our own n.o.ble spirituality, which develops itself and gains force, in proportion as we elevate ourselves above the material propensities to which we are subject as citizens of this earth.

XLVII. Those who, throwing themselves on a severe rationalism, will recognise nothing as true but what is demonstrated to them like mathematical theorems, will look upon the sentiments above referred to as delusions of the fancy, because they see them founded but upon feeling; but they who think so are manifestly in error. If faith in G.o.d, in His providence, and in the immortality of the human soul, were a mere product of the imagination, it would last only so long as the semblance, which had given it aliment, exists; and when man is awakened to the sense of realities and facts calculated to destroy the delusion, he would be seen to withdraw from the meshes of his error, and his reason triumphant would confess the former aberration of the mind; yet it happens not so. In the moment we are struck by some grave calamity, when we see fond hopes, long cherished, vanish in an instant, or when we are on the point of losing what is dearest to us, why is faith in G.o.d and in His providence not then weakened in the religious man? Why, on the contrary, does he cling to it more and more? The reason is, because such a faith is not a cold theorem, against which some doubt may eventually arise, but a truth rooted in the love inherent in our nature; and consequently it acquires vigour with the growth of love, and its power cannot be extinguished but when we cease to love. So, also, the other impulses to heroism and to exalted moral action, by which we are induced to great sacrifices, or led to believe ourselves capable of accomplishing them, are produced in us by faith in an eternal Source of pure love, by that faith which carries with itself the surety of a future life and a future kingdom founded upon love. Therefore, in proportion as man succeeds in subduing his own pa.s.sions, or as these grow faint by age or other causes, so his love grows more vigorous; and as earthly objects gradually disappear, so faith rises and shews itself all-pervading and invincible.

XLVIII. As a condition indispensable to the entertainment of faith, we have already insisted on the necessity of previously freeing the heart from the sway of the sensual appet.i.tes; and it is not without a grave reason, for therein precisely consists the secret of the solution of the great question agitated in all ages between the so-called rationalists and the supernaturalists. Intellect and reason are rays from the Divine wisdom, bestowed upon man to a.s.sist him to discern between true and false, between good and evil; but such a function is not exercised by those faculties with an absolute power over the human will; they, on the contrary, are subservient to such desires and pa.s.sions as have acquired a preponderance in the heart; they are similar to those ministers of a prince who, in offering him advice, only aim at facilitating the attainment of their master's wishes; or to the known effects of a gla.s.s applied to a jaundiced eye. So long as man remains faithful to his moral duties, and desires nothing but what is good and honest, his intellect and reason always offer him valid arguments to confirm him in his purpose, and to augment his love of virtue; and then, also, the n.o.blest dogmas of faith, G.o.d, providence, and immortality find easy access to his mind, and are Harboured with joy. But if depraved propensities have corrupted his heart, so that his aspirations are in a wrong and base direction, then these same faculties become ministers to the predominant pa.s.sion, and suggest to man sophisms, fallacies, and specious subtleties, whereby to disown that which he heretofore respected, to upset the edifice of his faith, to lull his conscience and quiet remorse, to excuse his weaknesses and break through every restraint, and thus to warrant every kind of fault and vice. Hence it is that the knowledge and discernment of what is true or untrue, in the moral world, depends, in a considerable degree, upon the practice of good or evil; hence it is, that the judgments of the mind are modified by the inclinations of the heart, and that virtue opens the way to faith, and vice is the author of infidelity.

XLIX. From what we have hitherto briefly stated, it will appear sufficiently obvious that the dogmas of revealed religion, though based rather on the ground of faith than on that of philosophy and strict criticism, are yet, for an upright man, susceptible of a degree of evidence equal to that of any other demonstrable truth, inasmuch as they have their foundation in human nature itself, and can be rejected but by him who rebels against the n.o.blest impulses of the heart, to give himself up to the sway of pa.s.sions or inordinate appet.i.tes.

One of the features, which most enhances the value of religion, is precisely this, that it is the product, not of transcendental devices of the mind, but of faith in G.o.d, itself springing from love, and that consequently, it is not originated by the intellect, but infused by a Divine grace. Thus we see every day, in our own experience, that the loftiest thoughts of virtue and heroism are not suggested to us by a long and laborious chain of syllogisms, but break upon us unexpectedly as inspirations of the heart; truly--considering the divine spirit dwelling within us, and which we have but to harbour carefully--they break upon us like inspirations of heaven.

Having, as we hope, satisfactorily disposed of the objection usually put forward by the so-called rationalists, we shall now proceed to relate the modes by which Divine revelation historically came into actuality.

CHAPTER VII.

L. THE benefits which the Eternal Wisdom had determined to confer upon mankind through revelation, depended, however, on a condition without which, they could never have been realized. It was necessary that men, on their part, should be inclined to receive the bidding addressed to them, that they should direct their attention to the truths to be gradually promulgated to them for their own advantage; in short, that they should feel disposed to correspond to the Divine intentions. It was no part of the plan of the Divine wisdom that men should be in any way constrained, for that would have been depriving them of the precious gift of free will, and destroying their essence. But this very liberty, of action granted to man, rendered the realization of the Divine thought doubtful; and it might have happened that a generation, sinking itself into complete corruption, would have lost every trace of the truths already revealed; and thence a necessity would have arisen for one or more repet.i.tions of the communication, with equal uncertainty of permanent success.

LI. To avoid such a danger, it pleased the Divine Mercy to found upon earth a permanent inst.i.tution of an exceptional, wonderful, almost preternatural character, through which the preservation of the princ.i.p.al doctrines, that form the substance of revealed religion, could be insured to mankind. As seeds of rare and precious plants are preserved with care, that the species may not perish, so the Ruler of Providence designed to establish among us a repository wherein to keep the germs of all that which concerns man's spiritual life; and He so ordained that they should be there jealously guarded, and with particular diligence cultivated, in order to bring about their slow and gradual, but sure propagation among all the individuals of the human family. This provision is a most luminous proof of the unbounded love and mercy of the Divine Artificer towards the rational creature, to whom a powerful a.s.sistance is thus offered to attain his n.o.ble destination, without in the least impairing his liberty of action.

LII. Such a provision consists in G.o.d having chosen a small portion of mankind to be a medium for, and co-operator in, the grand work, and having entrusted to it the special important mission of perpetually preserving within its pale, the princ.i.p.al dogmas of revealed religion; of keeping always alive on earth the remembrance of that relation which was established from the beginning of creation between the Creator and the human family; and, in short, of contributing with all its might to the practical realization of the Divine idea. The chosen few had consequently to propose to themselves, as the goal of their career, the defence of the sacred deposit entrusted to them from all attacks that might be directed by malice, ignorance or superst.i.tion; they had to promote the propagation of the notions of monotheism; of the divine origin of man, and of the duties inc.u.mbent upon him to practice justice, charity, rect.i.tude, and piety; they had to protest incessantly against polytheism, and against all and every idolatrous and superst.i.tious creed, as adverse and injurious to the development of the principles of revealed religion; they had to confirm these theories by making themselves the exemplars of a religious life, and by bearing witness to them, when necessary, by their own martyrdom; they had thus to become the effectual instruments to the gradual diffusion throughout the world of those elements of truth, of virtue and happiness, calculated to bring forth the ultimate and universal perfection of mankind.

LIII. In order that the individuals charged with such a grand mission should be competent effectually to fulfil it, it was necessary that they should themselves have been always free from the pernicious influence of the errors and corruption, which had already spread almost throughout the world; it was necessary that their minds should have remained unpolluted by the notions of the extravagant and degrading idolatries, which were in practice among almost all the ancient nations; and that their hearts should have remained untouched by the contagion of universal depravity. The soil to which any seed, however good, is to be committed, would never respond to the expectations of the husbandman, if it were not cleared from weeds and thistles. Those individuals had, therefore, to be drawn aside from the general society of men; and from their infancy educated and prepared, so as to receive within their virgin souls the seeds that were afterwards to produce in them, and through them, the spiritual regeneration of all mankind. But here another difficulty presented itself; who would have undertaken the charge of watching over those individuals from their infancy, and keeping them in such an isolation, as to make them inaccessible to the general depravity? It was, then, necessary to begin by a single individual, whose descendants should receive from that stock the education capable of fitting them for their future mission.

LIV. The providential measure once decreed, of selecting an individual as guardian of the revealed truths, and making him the father of a posterity, whose duty was to preserve them and to make them fructify, it remained only to determine the selection of the person. And here it is obvious that not a capricious hazard, not an indulgent predilection, but only a strict justice and wise impartiality could determine the important choice. Whoever would have aspired to such a glory--and everybody could have aspired to it--by no other means could he have attained it than his own merits. Such a man must have, of his own accord and spontaneously, withdrawn himself from the general current of depravity; opposed, by his own impulse, the absurd ravings of his contemporaries; displayed a lively attachment to virtue, and a steady abhorrence of evil; cultivated, above all, justice, charity, and righteousness, in his every action; that man must have thrown off the subjection of the senses, and all cupidity of earthly things, and, almost a.s.suming a second nature, have soared towards the eternal Source of truth, the Creator of the universe, offering as a sacrifice to Him his own dearest personal interests, and, if required, his life itself.

CHAPTER VIII.

LV. SUCH a man did appear on the stage of the world. It was the patriarch Abraham. The rarest qualities of mind and heart concurred admirably to render him fit for the high mission. By the superiority of his intelligence, he arrived at the rejection of the captivating, but absurd, idolatrous opinions of his contemporaries, and at the recognition of a unique supreme Cause of all things, omnipotent, all-wise and holy, that governs all with impartial justice and infinite mercy. The n.o.bility of his sentiments led him to labour and exert himself in the diffusion of these holy notions wherever he found himself; and he was most sedulous in drawing the attention of men to that which most concerned their spiritual life. An unparalleled cordiality towards not only his own friends, but all who approached him; a self-abnegation, carried to the point of refusing the best deserved remuneration; a humility ready to waive any right of his own in order to support that of others; a hospitality full, generous, unasked; a continual exercise of charity and justice, which had become in him a second nature; in fine, a submission of all himself and his dearest to the will of G.o.d,--such was the character of that celebrated luminary of antiquity, of that man truly divine, of that exemplar of sublime virtue.

LVI. Although so many pre-eminent merits indisputably a.s.signed to him the distinction we have pointed out, yet the Divine wisdom decided to subject his constancy to various trials, with the view of making manifest to the world the excellence of that virtuous character, and the justice which dictated the choice. In the continual antagonism between the material and spiritual interests involved in the events of his agitated life, he had opportunities to display the n.o.blest firmness in causing the latter to prevail. Involuntary peregrinations, conflicts with foreign potentates, domestic discords, dangers, hazards, hopes deferred, and promises well nigh forgotten, became to him so many occasions for the exercise of the highest virtues: and last, the holy resignation with which he prepared to immolate his beloved son, thinking thereby to respond to a Divine bidding, raised his glory to an unapproachable summit. If the other deeds of his edifying piety caused him to be appointed a herald of the true religion, this last heroic act brought down upon him the greatest blessing, in the shape of a promise, that even to his remotest posterity would be extended the mission of jealously preserving the revealed truths, and effectually cooperating in their propagation, so that through that posterity would be _blessed all the families of the earth._

LVII. Abraham's vocation marks a luminous and highly interesting epoch in the history of humanity. It was the commencement of the execution of that plan of education of mankind, which, conceived since the beginning in the Increate Mind, came by means extraordinary, yet consistent with the natural course of earthly events, to diffuse itself gradually and to acquire a progressive force among the various ramifications of the human family. In that vocation we perceive the first threads of a wonderful tissue of events, as well in the physical as in the moral world, which went on preparing a slow but always progressive development of the human intelligence, and will go on to produce ultimately the full final accomplishment of the same primitive plan, so grandly conceived. In fact, in the very act of electing this patriarch, G.o.d revealed the ultimate object of the election by saying, that He chose him, in order that he might transmit to his latest posterity the obligation--which was to become characteristic of it--of exercising and promoting CHARITY and JUSTICE, the two chief columns on which rests the edifice of human perfectibility, two conditions indispensable to the fulfilment of the Divine idea, and therefore called _ways of the Eternal_.

LVIII. Abraham and his race having been called upon to perpetuate the idea of the relation existing between G.o.d and man, it was obviously necessary that such a relation should be fixed and established in a more precise mode in the individuals of that race than it was in any others; in other words, it was necessary to show clearly that the idea, which was to be promoted among others, was firmly seated, under permanent and concrete forms, in those who were called upon to propagate it. This permanency of the relation exhibited itself, then, to Abraham and his posterity under the form of a _covenant_ between G.o.d and that family, whereby the contracting parties, as it were, promised and undertook to maintain certain conditions, upon which depended the subsistence of that relation. The mutual conditions established were, in substance, nothing else than the universal relations subsisting between G.o.d and every rational being, but expressed, with respect to Abraham's, family, in more special and characteristic terms, viz., under a form in which G.o.d promised Abraham that He would be particularly _his G.o.d_, his Protector, Guardian, and Benefactor; and the Abrahamites, on their part, bound themselves to recognise _Him alone_ as the Deity, to whom adoration and loyal obedience were due. Thus the covenant, which had been formerly established in general terms with Noah, as the representative of all mankind, was afterwards confirmed in more specific terms to the Abrahamites, as those who were appointed to keep and to promote among mankind the fulfilment of the conditions of the said relation.

Considering the Abrahamitic covenant in this point of view, all objections of unreasonable exclusiveness and unjust predilection, which have been sometimes urged, must disappear. The G.o.d of Abraham is the G.o.d of the universe; and the descendants of Abraham propose to themselves nothing more than the attainment of that same happiness to which every mortal can aspire.

LIX. In order that the idea of the contracted covenant might remain firmly impressed on all Abraham's progeny, it was necessary to inst.i.tute some external mark, which should continually recall it to the mind; for an idea being but an abstraction, it could not be very long retained in men's minds, without some symbol or visible sign capable of keeping its remembrance alive. It was also necessary that the adhesion of that progeny to the covenant should not begin to take effect in individuals in the adult age only, and as a result of one's own spontaneous reflexions, as had been the case with the first stock of that family, but that it should present itself as an accomplished fact, and, therefore, irrevocable and obligatory; so that every future offspring should bear from his birth an external indelible mark, characterising him as a follower of that principle, and qualifying him to enter into the pale of that a.s.sociation. By such means the preservation of the covenant was insured, and a beginning was made in the system of those external, symbolical, and commemorative acts, which were to be thereafter prescribed to all that race, when sufficiently increased to form an entire people distinct from others. This external mark, inst.i.tuted before the birth of the elect progeny of the patriarch, is the _circ.u.mcision_.

LX. Before Abraham's descendants attained that degree of maturity which would fit them to receive a revealed legislation, they had to pa.s.s through various stages of progressive material increment and intellectual development, and also to undergo several sad vicissitudes produced by the inevitable relations of contact with other nations.

Throughout all this period, which we may call preparatory, the Divine Wisdom was pleased to take that race by the hand, guiding its first steps, and watching in an extraordinary manner over its destinies, so as gradually to prepare it for the high mission for which it was designed.

We, therefore, perceive, during that epoch, a continual intervention of the Divinity in regulating the particular concerns of the patriarchs and their successors, and an incessant care to draw their attention to the future destiny of their grandchildren, and to their duty of preparing worthily for it. Such a care manifested itself, particularly, in various providential measures, the objects of which evidently were to remove from them everything that might exercise over them a sinister influence; to enlighten them on the importance of their election, and to make them acquainted beforehand with the severe trials in store for them for several centuries, before they could deservedly reap the intended benefits.

LXI. To this category of providential measures belongs the state of isolation and of precarious subsistence, in which, by the Divine will, the first fathers had to live, in respect to their neighbours, in that same land which was yet promised to them as a perpetual inheritance; whereby they were brought to learn from the beginning that the great work, which their children were called upon to accomplish, was not absolutely dependent on the possession of a land under their own sovereignty, but rather on the religious doctrines to which they were to remain faithfully attached. To it belongs, also, the severance or removal of the elder branch of the first two families, which was too much inclined to material interests, to teach thereby that physical superiority is not at all requisite to the preservation of a covenant based entirely on spirituality. And, lastly, to the same category of measures belongs the decreed long servitude of the Abrahamites in a strange land, in which, not only the door to social enjoyments would be shut against them, but a barbarous tyranny would also deprive them of the free exercise of acts which are an imprescriptible right of all mortals. Through the instrumentality of such an oppression, the profound counsels of the Eternal Wisdom designed so to regulate the first education of that growing people, that, refined in the crucible of adversity, it should early learn to renounce the subjection of the senses, and turn its heart and soul to G.o.d, from whom alone it could hope salvation. It was only by depriving that people of all human support, and of all extraneous influences on its culture, that it could acquire a character, firm, independent, tenacious in the principles adopted, adverse to foreign notions, faithful to its vocation, and that its mind could be deeply impressed with the sentiment of a constant adoration of the Supreme Being, as its only Deliverer, Legislator, Father, and Sovereign.

CHAPTER IX.

LXII. THE descendants of the patriarchs, grown into a numerous people, were, then, obliged to undergo the severe trial of a long servitude in Egypt, from which they could expect no rescue otherwise than by a recourse to the G.o.d of their fathers. If the privations of earthly enjoyments tended to strengthen their spirits and courage against adversity, and to direct their desires towards gratifications of a more elevated nature; if the repulsive conduct of their oppressors (by character hostile to all strangers, and by system const.i.tuted in different castes, each of which jealous of its own privileges) favoured in a great measure their isolation, and kept them from a pernicious contact and a.s.sociation, it was the prayer which they offered up from the bottom of their hearts to the Supreme Ruler of their destinies, whose covenant with their progenitors they remembered; it was that prayer that hastened the termination of so severe a discipline, and drew near the epoch of their glorification. A fit instrument only was wanted, through which the deliverance should be effected, an organ to communicate to the people the Divine laws, a medium for the new solemn covenant which was to be proclaimed between G.o.d and Israel. This elect from among all mortals--whose n.o.ble character, resplendent with all human virtues, was heightened by the true grandeur of an unexampled humility--was the holy legislator Moses, the divine man, the faithful expounder of the will of G.o.d, the first link of the glorious chain connecting the human family with its Maker. He was appointed to deliver miraculously the Israelitish ma.s.s from the yoke of Egypt, and to lead it to the skirts of a mountain, where the grand act of the revelation was to be accomplished.

LXIII. Before imparting that revelation, the Divine wisdom vouchsafed to declare to the people at large, in brief but clear words, the ultimate object intended to be attained by such an inst.i.tution, and the princ.i.p.al condition conducive to its realisation. Therefore it was, that G.o.d began his communications by saying to Israel, through Moses, "_I have brought you unto me_" a concise and sublime sentence, which comprehends in itself the whole system of revealed religion, for the recognition of the intimate relation which brings the rational creature near to its Creator, is the true goal of man's destination. He added that, to facilitate the attainment of that object, He had adopted the means of electing a small portion of mankind to be His missionaries ("_although_"

said He, "_all the earth is mine_"); that He wished, therefore, to form of them _a sacerdotal kingdom_, that is, a cla.s.s of persons, who, as priests of G.o.d, should watch over, conserve, and promote spiritual interests upon the earth; and that in consequence of the gravity of such a task, He required of them that they should become a _holy people_, that is, a people peculiarly devoted to self-sanctification--which substantially consists in imitating, in as far as human nature permits, the Divine perfections, or virtues.

LXIV. The awfully solemn act which succeeded this preliminary manifestation is the most portentous event to be found in the annals of the world. Two millions of persons, ranged around the skirts of a mountain, witness a majestic supernatural vision; and amid thunder and lightning, dense vapour and blazing fire, the whole ground trembling and the mountain echoing, a sonorous voice from heaven descends on the terrified ears of the people, and carries distinctly and unmistakeably to humanity the high message of G.o.d. By the pomp and circ.u.mstance which attended the glorious scene of the first revelation, G.o.d was pleased to afford an incontestable evidence of the truth and divinity, not only of the doctrines which were then and there being revealed, but of those, also, that were to follow; the unimpeachable testimony of the senses of a vast mult.i.tude, brought to bear upon the first and fundamental communication, was capable of producing so full and lasting a conviction in the minds of the numerous hearers, as to remove for the future all doubt as to the divine origin of revelation. Through an immediate sensible perception--which by its nature carries the most irrefragable certainty--Israel, then, received from G.o.d Himself the first dictates of a religion, of which that people was to become the professor, conservator, and propagator, in perpetuity; and equally convinced of the true mission of its leader, Moses, it naturally accepted from the latter all subsequent instructions, as laws emanating from the same divine source.