No. XXV.
CHARMS.
Both Jew and Gentile will agree that true religion is the
fear of the Lord, but the difficulty is how are we to know
it, and what are the marks that will help us to distinguish
the true from the false? The Word of God gives many, of
which at present we select this one:—
(
Hebrew characters)
"The fear of the Lord is the beginning of wisdom."
(Psalm cxi. 10.) True religion, as the Bible teaches, does
not only better the heart, but also improves the understanding;
whereas false religion not only corrupts, but also
makes its votaries foolish. This is the uniform representation
of the Bible, and thus we read of true religion, "The law
of the Lord is perfect, converting the soul: the testimony of
the Lord is sure, making wise the simple." (Psalm xix. 7.)
And again, the wisest of men says, "Then shalt thou understand
righteousness, judgment, and equity; yea, every good
path. When wisdom entereth into thine heart, and knowledge
is pleasant to thy soul, discretion shall preserve thee,
understanding shall keep thee." (Prov. ii. 9-11.) The
votaries of false religion are, on the contrary, described as
devoid of all wisdom. "They are altogether brutish and
foolish; the stock is a doctrine of vanities." (Jer. x. 8.)
And again, "None considereth in his heart, neither is there
knowledge nor understanding to say, I have burned part
of it in the fire; yea, also, I have baked bread on the coals
thereof; I have roasted flesh and eaten it; and shall I make
the residue thereof an abomination? Shall I fall down to
the stock of a tree? He feedeth on ashes; a deceived heart
hath turned him aside, that he cannot deliver his soul, nor
say, Is there not a lie in my right hand?" (Isaiah xliv. 19,
20.) According to these passages of Scripture, wisdom is a
test of true religion, and folly of a false one, let us then
apply this test to the religion of the oral law, does it commend
itself to the understanding by its wisdom, and the
wisdom of its teachers? It is true, that it speaks well of
itself, and calls all its doctors (Hebrew characters) "Wise men," but the
chapter on amulets, quite fresh in the memory of our readers,
excites some doubts upon the subject, though of these we
consider only the theory. The histories, which the Talmud
gives of the Rabbinical practice with regard to such charms,
lead to the inevitable conclusion that wisdom is not one of
