CHAPTER VIII.

TERMS OF ACCEPTANCE UNDER THE MOSAIC

DISPENSATION.

I HAVE endeavored to state the doctrine of the Old Testament as to the Object of worship, and the worship which God requires. I am next to show what the same writings teach as to the terms of acceptance with God.

There can be no doubt, that under any dispensation of religion, the terms of acceptance with God will be exactly correspondent to the rule of duty he has prescribed. He will be an acceptable worshipper, whose worship agrees with that rule.

If it has been rightly maintained, that the institutions of Moses have a further and higher design than ritual observance, and external obedience; that the religion of Moses and the prophets is a religion of the heart; and that the service of God, which it enjoins, consists not in outward acts of worship only, but in well regulated affections, and a life of virtue, directed by the purest and best motives, and conducted by principle; we cannot doubt that a life so conducted will be acceptable to God. We are sure, that well regulated affections, well governed passions, and a correspondent course of life; that innocence, piety, integrity, benevolence, temperance, cannot fail to be

approved by him, who has established those rules of conduct, which are contained in the Old Testament.

We accordingly find this to be often expressed in unequivocal terms. It is expressed in the specific promises annexed to the several duties, as well as those proposed to obedience and righteousness in general; in tokens of the divine approbation, declared to follow a life of holy obedience, or particular acts of virtue; and in declarations of the divine complacency in those that love him and obey his laws.

But it may be asked, whether anything less than innocence, anything short of perfect obedience, can have the hope of the divine favor; whether, under the former dispensation, that of law, any provision is made for defective obedience and imperfect virtue, for the acceptance of sincerity and faithful endeavors, accompanied with defects and requiring allowances.

The Mosaic Law is sometimes represented as rigid and inflexible; requiring universal and unqualified obedience; accepting no substitute; making no allowance for surprise or infirmity, and no provision for pardon. The mercy of God, it is said, is revealed only in the Gospel; the law knows nothing but strict justice.

This mistaken apprehension has arisen, not from a careful attention to the writings of the Old Testament, but from considering only the abstract nature of law, and applying that to the religion of the Old Testament; which we not unfrequently denominate "the Law," as distinguished from "the Gospel." Also, from considering some of the reasonings of St. Paul,

where he is speaking only of the abstract nature of law, as if they were employed in direct and full reference to the whole Mosaic Institution, in contrast with the dispensation of mercy in the Gospel of Christ.

That this is a mistaken view of the subject, I shall now endeavor to show; and that the spirit of the Old Testament differs not in this respect from that of the New; or if it differ at all, it is only in respect to the clearness and fulness of the revelation, not in respect to its essential character.

In the first place, this appears from the general representations of the character of God, throughout the writings of the Old Testament. Let me ask what part of it is more frequently alluded to, than that of his free and essential mercy? Not in the character of stern and inexorable justice, but in that of kindness, compassion, and readiness to extend forgiveness to the penitent, does he delight to appear. Hear what he solemnly declared to Moses, on Sinai, at the renewal of the Tables of the Law. "The Lord, the Lord God, merciful and gracious, long suffering, keeping mercy for thousands, forgiving iniquity, and transgression, and sin."* Hear also the language of all the succeeding Prophets. "The Lord is merciful. As the heaven is high above the earth, so great is his mercy toward them that fear him."+"To the Lord our God belong mercies and forgivenesses." "I knew thee that thou art a gracious God and merciful, slow

* Exodus, xxxiv. † Psalm ciii. Dan. ix. 7.

to anger, and of great kindness."* "He retaineth not his anger forever, because he delighteth in mercy."+ It appears again in the Paternal character so often expressed in the sacred writings. The very mention of the paternal relation implies all that is kind and gentle. "As a father pitieth his children, so the Lord pitieth them who fear him; for he knoweth our frame, he remembereth that we are dust." Can anything more strongly and tenderly express a disposition of kindness and compassion, and an affectionate interest in those, who had forfeited their claim to favor by their abuse of kindness, than the following appeal and expostulation? "When Israel was a child I loved him, and called my son out of Egypt. I drew them with cords of a man, with bonds of love. How shall I give thee up, Ephraim, how shall I deliver thee, Israel! My heart is turned within me, my repentings are kindled together."Ş

It appears again in the calls to repentance, and invitations to return to duty and virtue, and expostulations with the obstinate and impenitent; for these can only be urged on the ground, that there is encouragement to repent,- that there is motive and inducement to renounce sin, and return to holiness and obedience. Accordingly all these invitations are accompanied with the most persuasive motives,— with promises and hopes, with assurance of pardon for the past, and the future favor and acceptance of heaven.

* Jonah, iv. 2. † Micah, vii. 18. xi. 1-8.

Psalm ciii. § Hosea,

"Yield yourselves therefore unto the Lord, and enter into his sanctuary, and serve the Lord your God, that his wrath may turn away from you. For the Lord your God is gracious, and merciful, and will not turn away his face from you, if ye return unto him."*"Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon." †

Can anything more be necessary to convince us, that the religion of the Old Testament is a scheme of mercy, providing for repentance, offering forgiveness, revealing purposes of compassion, and the character of a father and friend to his creation, in the Author of nature?

If anything further be requisite to satisfy us on this point, we have it in the expiatory sacrifices, and ritual purifications appointed by the law, and required to be observed by those who lived under that economy. For what is implied in the very nature of such purifications and sacrifices? They have doubtless some meaning. They must imply at least, that the case of the delinquent is not hopeless, that the justice by which he is condemned is not relentless and inexorable. Pollution may be washed away; guilt may be expiated. He that has contracted defilement may be made clean. The sinner may be restored. Otherwise, why are the sacrifices appointed, the purifications required?

* Chronicles, xxx. 8.

† Isaiah, lv. 7.